Adjuncts / Core-self Relationship

Even though I stress an observation and then review of the relationship between the core-self and its adjuncts, that does not mean that I was the first yogi to discuss this. I did some unique researches into this and have a monopoly for the time being on the process of research which I pioneered but how much will that add up to once I am deprived of this body by the ongoing deteriorating act of Nature.

The adjuncts were discussed in the Vedic literature in many texts. One specific reference is the explanation given by Narada to King Prachinabarhi in the Srimad Bhagavatam Canto 4.

Some people are of the opinion that I should tighten my grip on the process which I pioneer, that I should not allow any other person, especially new-comers to use my process much less to teach it to others, unless these teachers first consult me and I supervise every move.

As a yogi I could care less about who uses my process. I openly give out the techniques in many books, freely for the taking by anyone who would read English and who could bring themselves to applying it.

Is there the possibility of misuse of the information and methods?

Sure, there is but I have no intentions of policing this. I am resigned to let Nature take its course claiming whatever I discovered and awarding it to whoever it pleases.

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In studying the adjuncts one has to make minute observations about the operations of these faculties:

• Analytical Part of the Mind

• Feelings in the Psyche

• Memory Storage

One must also identify the observing self which has a relationship with these adjuncts. It is all too easy, to say that you understand this intellectually but it is very difficult to integrate this through deep introspection.

The analytical part of the mind is termed as buddhi in the Sanskrit literature which concerns yoga. This is a psychic organ in the subtle body but it is near impossible to realize. You can just imagine how lacking we are in perception ability, that we cannot see an organ within the physical brain which we currently use. We have no perception tool which is part of the physical body which can see directly many of the organs in the body.

The analytical part of the mind is involved with creating thoughts, images, ideas and with reasoning and conclusions. Convention defines it as our understanding.

The feelings in the psyche are mostly random energies but during certain experiences these become intensified and focused. These command the core-self to observe them. There is a flattery which we humans indulge in. We do so by necessity to offset our feelings of insecurity. We service the idea that we command the feelings in the psyche. Actually we do not. There might be a few human beings who mastered the feelings but these are few and far-in-between

The feelings in the psyche are known in yoga as being two things which are the sensual energies and the directive intense sensual power which is called the kundalini. The sensual energies are known as the indriyas. These are said to be divided into five sensing abilities as smelling, tasting, seeing, touching and hearing.

In yoga these sensing abilities are realized as orbs just as physically, these are realized as nostrils, tongue, eyes, skin membrane and hearing.

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A yogi must by all means study the relationship that he (she) has, as the core-self, with the adjuncts. Is the relationship satisfactory? Are you pleased to find out in meditation that you are controlled for the most part by the conjuring ability of the intellect? Are you satisfied with yourself as a pawn of various feelings, some random and some seemingly deliberate?

The operations of the adjuncts may be regarded as a conspiracy against the core-self where the kundalini life force indulges the analytical orb which in turn hypnotizes the poor core-self.

How horrible!

Where are you in all this?