- April 3, Navaratri with Yogi Matsyendranath Maharaj, Australia, Queensland
- March 17, 2020. Purifiying Pranayama With Yogi Matsyendra Nath
- November 2019, Tantra Workshop Series in Argentina
- Workshop in Gualeguaychu
- 17-18 November 2018, Yogi Matsyendranath in Źarate (Argentina)
- 15-16 November 2018, Yogi Matsyendranath visit to Uruguay
- 12 Nov 2018, Lecture at USAL (Salvador University)
- 10-11 November 2018, Workshops in Quilmes and La Plata (Argentina)
- 8 November 2018, Open conference in Necochea (Argentina)
- 2,3,4 November 2018 - Participating in XVI Retreat International of Yoga and Meditation
- Programme in Québec (Canada) 13-16 June
- Melbourne Book Launch
- 4-years Summer Program
- Biography of a Russian Yogi
- November 2017, Visit of Yogi Matsyendranath to Argentina
- Satsangs of Yogi Matsyendranatha Maharaj in Berlin
- Seminars and trainings in June-July 2015 (France)
- Diwali festival on October 23
- Kali Jayanti 16 October
- Interfaith teaching and meditation
The word antaḥkaraṇa (antaḥkaraṇ in Hindi) is consist of two: antar (inner, internal) and karaṇa (the means or instrument by which an action is effected). In Indian philosophy, antaḥkaraṇ is the unity of mental abilities, which are different, on one hand, from spiritual principle, on the other hand – from 10 indriyas.
According to Sankhya-karika, antaḥkaraṇ, in contrast to indriyas, which act only in the present tense, deals with objects of all three times. The indriyas themselves constitute object of antaḥkaraṇ and relate to it like doors with guards. Indriyas prepare cognitive material for antaḥkaraṇ, which it transmits (while manas and ahamkara are "subordinate" to buddhi) to Purusha (vv. 33, 35–36).
In Vedanta, antaḥkaraṇ includes, in addition to the three named principles, also chitta.
According to Shankara's “Tattvabodha”, it is the antaḥkaraṇ that is the “seat” of ignorance – avidya (v. 38). Antaḥkaraṇ itself also receives different localization: in Shankara's text, manas corresponds to throat, buddhi – to mouth, ahamkara – to heart, and chitta – to navel. Sureshvara, disciple of Shankara, places the entire antahkaran in the heart.
In Nath philosophy, antaḥkaraṇ includes five elements: manas, buddhi, ahamkara, chitta and chaitanya. Their properties and functions are listed by Gorakshanath in Siddha-siddhanta Paddhati. Antaḥkaraṇ is defined as sukshma-sharira of the individual soul, i.e. individualized spiritual self-manifestation of Supreme Spirit, Shiva.
For cognition of what antaḥkaraṇ is, it is necessary to get some spiritual experience, because it is not possible to cognize antahkaran with the help of mind, because mind (manas) itself is a part of antaḥkaraṇ system.
Antaḥkaraṇ is the link between spiritual and physical worlds, and is a tool for a higher spiritual experience for which one requires spiritual development.