Interest Energy in Meditation
Meditationtime Forum Post
Date: Posted 3 years before Apr 14, 2016
MiBeloved 3 years ago
In meditation this morning there was another development, which was the disappearance of the buddhi intellect orb and the appearance of two small orbs. One of these is the interest orb. The other is the vision energy orb which used to come out of the buddhi intellect orb.
This meditation began with an open thought package which was coming in from an astral encounter I had last night with some folks in South American. Some of these persons are deceased.
For some reason their energy followed me through the breath infusion session into the meditation period. However at the beginning of the meditation I could feel that energy to my right side and the naad force to my left, a little to the back. At the time I shifted over the left and was there with about 75% of my attention. Then I increased my focus on the naad but it had to be done with effort because a part of my attention was effortlessly linked to the energy from the astral association.
When I increased the attention to naad, then I noticed a small orb move forward and then another one too. The last one was the interest orb. This is an energy which emanates from the core self’s sense of identity.
Patanjali yoga means that if one is successful the buddhi will shut down and perhaps even disappear entirely. If and when that happens the chittavritti, constant barrage of mental activity in the frontal part of the brain, will come to an end and the yogi will lose interest in the realities which sponsored this frantic mental activity.
This meditation ended with naad sound and the absence of any activity in the front part of the subtle head.
Alfredo 3 years ago
Michael Wrote: [Patanjali yoga means that if one is successful the buddhi will shut down and perhaps even disappear entirely. If and when that happens the chittavritti, constant barrage of mental activity in the frontal part of the brain, will come to an end and the yogi will lose interest in the realities which sponsored this frantic mental activity.]
Alfredo’s Query:
Michael, any specific part of the Sutras that you can point out to on this issue, or just in general?
Now...would this outcome you describe be the same as those attained by Ramana Maharshi and Sri Aurobindo, among others? Where, at least Sri Aurobindo described it as a faculty where the mind was devoid of thoughts and in calmness, and that thoughts then were summoned at will to function.
The interesting thing about this faculty in Sri Aurobindo is that it occurred all of a sudden, and once occurred, stayed with him.
Please advice.
MiBeloved 3 years ago
The word buddhi occurs only in two verses of Patanjali, so its application to the verse about cittavrittih nirodhah has to be inferred. This does not mean whimsical inference but inference in the context of what he defines the vrittis as and what in the psyche processes and displays these. Actually both the kundalini and the buddhi are the targets of his nirodhah, shutting down system.
However Patanjali does rescue us later in chapter 4 from futile speculation when he gave these two verses:
Verse 21
श्चचत्तान्तरदृश्ये बुश्चद्धबुद्धेरश्चतप्रसङ्गः स्मृश्चतसङ्करि॥२१॥
cittāntaradṛśye buddhibuddheḥ
atiprasaṅgaḥ smṛtisaṅkaraḥ ca
cittāntara – dṛśye = citta – mento-emotional energy + antara – another person + dṛśye – in the perception of; buddhi-buddheḥ = buddhi – the intellect organ + buddheḥ – of the intellect organ; atiprasaṅgaḥ – absurd argument, unwarranted stretching of a rule or argument; smṛti – memory; saṅkaraḥ – confusion; ca – and.
In the perception of mento-emotional energy by another such energy, there would be an intellect perceiving another intellect independently. That would cause absurdity and confusion of memory.
Analysis:
Patañjali stated that it is absurd to think that without a spirit one‘s mind could perceive another mind. That is absurd. Unless there is a spirit linked to a mind, there would be no objective perception of mental energy.
Application:
If it were possible for the mind or emotions to view themselves, then one mind would perceive another mind independently without involvement with a spirit, or one emotional reserve would objectively interact with another in the same way. That is absurd. Chapter 4: Kaivalya Pāda / Segregation Accomplishment 241
Verse 22
श्चचतेरप्रश्चतसङ्क्रमायास्तदाकारापत्तौ स्वबुश्चद्धसांवेदनम्॥२२॥
citeḥ apratisaṁkramāyāḥ tadākārāpattau svabuddhisaṁvedanam
citeḥ – of the spirit; apratisaṁkramāyāḥ – not moving from one position to another; tad = tat = that; ākāra – form, aspect; āpattau – turning into, changing, assuming; sva – itself, oneself; buddhi – intellect organ; saṁvedanam – perception.
The perception of its own intellect occurs when it assumes that form in which there is no movement from one operation to another.
So all arguments and speculations are halted at these two verses, and the chief culprit in the effort at stopping the mental and emotional gyrations is listed as the buddhi intellect organ. In addition we get help from Lord Krishna who dedicated the entire chapter two mostly to a description of the practice of buddhi yoga. That was the system which Arjuna needed urgently in his emotional crisis so the Gita begins with its description and there Krishna used the terms buddhi yoga
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But Patanjali dropped a thunderbolt by describing this same buddhi using some other terms. Here are the verses:
tadā draṣṭuḥ svarūpe avasthānam
tadā – then; draṣṭuḥ – the perceiver; svarūpe – in his own form; avasthānam – is situated.
Then the perceiver is situated in his own form. (Yoga Sutra 1.3)
dṛg darśanaśaktyoḥ ekātmatā iva asmitā
dṛg = dṛk – supernatural vision; darśana – what is seen; śaktyoḥ – of the two potencies; ekātmatā – having one nature, identical; iva – as if, seems to be; asmitā – mistaken identity.
Mistaken identity occurs when the supernatural vision and what is seen through it, seem to be identical. (Yoga Sutra 2.6
draṣṭā dṛśimātraḥ śuddhaḥ api pratyayānupaśyaḥ
draṣṭā – the perceiver; dṛśi – perception, consciousness; mātraḥ – measure or extent; śuddhaḥ – purity; api – but; pratyayaḥ – conviction or belief as mental content; anu – following along, patterning after; paśyaḥ – what is perceived.
The perceiver is the pure extent of its consciousness but its conviction is patterned by what it perceives. (Yoga Sutra 2.20)
na tat svābhāsaṁ dṛśyatvāt
na – not; tat – that; svābhāsaṁ – self-illuminative; dṛśyatvāt – for it is due to being something to be perceived.
That mento-emotional energy is not self-illuminative for it is rather only capable of being perceived. (Yoga Sutra 4.19
draṣṭṛ dṛśya uparaktaṁ cittaṁ sarvārtham
draṣṭṛ - the perceiver; dṛśya – the perceived; uparaktaṁ – prejudiced; cittaṁ – mento-emotional energy; sarvārtham - what is all-evaluating.
The mento-emotional energy which is prejudiced by the perceiver and the perceived, is all-evaluating. (Yoga Sutra 4.23)
In these verses pay attention to the perceiver, the perceived and the instrument used to perceive which is the buddhi intellect organ. The reason why buddhi is not used is that, in these usage he wanted to stress the observational situation not the analytical one.
When it is analytical, it is called buddhi when it is observational, it is called dṛg / dṛk.
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Yes these persons, Ramana and Aurobindo were in that state of shut down of buddhi but for it to happen once and then stay on like that is quite unusual. No one should think that it is possible to do that in the case of most student yogis.
