The sense of motion, or in other words the kinaesthetic sense is a sense underlying all other senses. Moreover, it is the kinaesthetic sense through which we recognize, feel, and through which we are being aware of embodied life. Although the role of kinaesthetic awareness might be highly subjective in ones life, there are a few ethical values we all share: well-being, mind, body and life. So the role kinaesthetic awareness can take is a deeply rooted ethos of life, “the ‘genius’ of a people, characteristic spirit of a time and place,” (1851, Palgrave).
With māndāra, sensitizing awareness towards the subtle kinaesthetic sensation of inner and outer stimuli is aiming at shifting from the usually over emphasized pathways of cognitive knowledge towards contemplative and sagacious knowledges. Perceptual habits create the logic, the rational fabric according to which we navigate our life. Usually it is the result of our perceptions what we call knowledge. In other words, how we think, how we reason is conditioned by mostly subliminal cues arriving as words, images, touch, sound and biochemicals, to say the least. Speech, thinking and our physiologically felt self is shaped in an environment filled with diverse minds and bodies of others and our own. Although one utalizes diverse knowledge styles to govern reality, most accessible tools given through the legal institutions of a state, through the healthcare and education system, through mainstream media, do not necessarily support or accept the diversity of knowing. Not to mention not knowing.
There seems to be always a current stream of thoughts and logic wandering between all of us claiming its superiority. The subjectively experienced realities are falling under not only the conceptualized collective realities which are narrated by science, politics and business in power, but also under realities of others close to us, and than from all these, it falls under our identities.