Desire Defeats the Yogi
A yogi like anyone else carries desire packages in his/her psyche. These are compressed energies which enlarge under particular circumstances. They take control of the psyche by dictating from within the mind of yogi, what he or she should or should not do.
- Some desire packages are from previous lives.
- Some were inserted in the psyche in the present lifetime.
When he/she begins to develop as an embryo, that entity already has desire energies compacted into the psyche. These are energies from past live interactions. There are compressed energies going with the person, which were present in all of its past lives but which were never expressed. Some of these may be actuated in the new life. The majority will remain in dormancy however.
During the embryonic development many packages, from ancestors of the embryo, are installed into the psyche of the child. These are neatly compressed into the psyche. These will expand later as soon as there is the capability for sprouting in particular time and circumstance.
A yogi/yogini must be careful with desire energies. If he/she is not mindful of it, there will be forces which will cause the person to make efforts to fulfill the said desires, even if it is not possible to do so under the current circumstances. This will produce anguish and frustration. This will make the person unhappy.
Even in the early life of the body, in the infant state, at least to about ten years of age, there will be desire packages which will be installed into the psyche. These are from the ancestral collective. Between the ages of birth to ten years of age, the yogi will have very little ability to block the ancestors of the body from packing desires in the psyche. These will impact the life of the yogi, so that during the years before puberty, the body will be conditioned to serve the needs of the ancestral collective.
A yogi’s desire to gain a foothold focusing in the coreSelf, will be obliterated by the impaction of these desire energies. He does have in his favor, desires for the development of spirituality from his past life. He does carry related packages of it. Some of these will make efforts to sprout. And yet, those spiritual attempts may be suppressed by the ancestral energies and by contrary energies which the yogi carried from mundane interest from past lives.
A yogin has much resistance to contend with. The majority of the social surround contributes to his failure. Unless he can get a handle on his psyche, unless he can fracture his connection with the ancestral collective and reduce his interest in the operations of Nature, he has no chance to increase his spiritual focus.
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Departed non-physical ancestors are even more sensitive to our attitudes, preferences and desires, than the physical relatives are. The departed people have a skill whereby they can influence someone to whom one is indebted or someone who one is affectionate to. That indirect influence will result in an ancestor causing the targeted person to fulfil the desire of the ancestor, someone whom one would normally resist.
We are patterned in the same way. For example, as a nine year old child, I wanted to go to a cinema to see a cowboy movie. I was visiting my mother whom I did not live with at the time. Sensing that she would reject my request, I waited until her partner was present. Then I asked permission to go to the movie place. That was done without planning, with just intuition. Because the boyfriend was present, my mother agreed to the proposal and I got to go to the movie.
An ancestor who knows that your preference is unfavorable, may influence someone to whom you would agree with, to influence you for an objective. Even if the idea is hostile to what you desire to do, because of the pressing favorable influence, you will agree and consent to it.
There is the recurring question: Who owns the body?
If you own the body 100 per cent, then you should make all decisions about the use of the body by yourself and you have every right to only use the body for your convenience.
If, however, there is some idea that maybe, you do not have full proprietorship of the body, then we are in a fix, to know how much of the use of the body should rightfully be in the services of others even when such service is inconvenient.
At some point in the practice of yoga, one has to face up to this, so that one can calculate what portion of the body’s services are due for others and what part is due to the primary occupant. That is some real accounting. How much tax should one have to pay for getting the body. And there are also some unpaid accounts out there from previous lives.
