Upasika Kee Nanayon wrote:

You have to know how to observe, how to acquaint yourself with the deceits of knowledge.  Even when it’s correct knowledge, you can’t latch onto it.  Even though we may have standards for judging what sort of knowledge is correct in the course of our practice,  don’t go latching onto correct knowledge---because correct knowledge is inconstant.  It changes.  It can turn into false knowledge, or into knowledge that is even more correct.  You have to contemplate things very carefully---very, very carefully---so that you won’t fall for your knowledge, thinking, “I’ve gained right insight; I know better than other people,” so that you won’t start assuming yourself to be special. The moment you assume yourself, your knowledge immediately turns wrong

     This is why meditators who tend not to contemplate things, who don’t catch sight of the deceits of every form of knowledge---right and wrong,  good and bad---tend to get bogged down in their knowledge.  The knowledge that deceives them into thinking, “What I know is right,” gives rise to strong pride and conceit within them, without their even realizing it.

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MiBeloved’s Remark

I agree that this is similar to Patanjali’s requirement about correct and incorrect analysis being a no no for meditation. Her statement that identification with any form of knowledge (right or wrong) gives rise to pride, shows the angle from which she is meditating and also reveals something about the method of her process.

Further on in the Yoga Sutras, Patanjali speaks of kaivalyam where there is to be a separation between the perception equipment and the coreSelf.

तदभावात्संयोगाभावो हानं तद्दृशेः कैवल्यम्॥२५॥

tad abhāvāt saṁyogā abhāvaḥ hānaṁ taddṛśeḥ kaivalyam

tad = tat – that spiritual ignorance; abhāvāt – resulting from the elimination; saṁyogā – conjunction; abhāvaḥ – disappearance, elimination; hānaṁ – withdrawal, escape; tad = tat – that; dṛśeḥ – of the perceiver; kaivalyam – total separation from the mundane psychology.

The elimination of the conjunction which results from the elimination of that spiritual ignorance is the withdrawal that is the total separation of the perceiver from the mundane psychology.( Yoga Sutras 4 25)

In inSelf Yoga™ this is tackled differently with

• recognition that there is an equipment for analysis which is the intellect
• during meditation, coreSelf should disconnect from the intellect whenever that psychic gland operates its analysis operations

As Buddha declared that there is suffering and that there is an end to it (there could be an end to it for each ascetic). So, I declared that there is an intellect and there can be a separation from it.

While inSelf Yoga declares a psychic organ, it seems that the other systems do not regard it as such.

Stated differently, inSelf Yoga™ targets the psychic organ involved in the analysis operations rather than the activities of the organ, but of course that is based on the ascetic’s discovery of the organ in the mind chamber. While otherwise if there is no such discovery, then any effective method of demolishing or prohibiting the mento-emotional activities would satisfy the need.

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Patanjali listed five mento-emotional operations which should not be happening during meditation. Of these four concern the intellect. But one of these, sleep is something else. If this writer says anything about that, please give the statement, here or in a new discussion.

The four of the intellect are:

• correct analysis
• incorrect analysis
• imagination
• memory