Interest energy segregation
Meditationtime Forum Post
Date: Posted 3 years before May 25, 2016
MiBeloved 3 years ago
An objective which is difficult to attain in kriya yoga practice is the segregation of the interest energy of the core-self. As nature would have it this energy is in union, in oneness with other energies of the self. The result of which is that the core-self cannot approach anything in a completely neutral way no matter how it tries and no matter what it believes about itself.
In a way this is a purely mechanical problem but since the core-self experiences the psyche as one consciousness, it cannot sort the components and define their roles in a way which does not contravene clarity.
Patanjali spoke of kaivalyam. At first many yogis who translated said that this was either oneness or absoluteness, that Patanjali meant become one with or become the absolute itself.
However when I combed through the sutras I could not find one single verse to support that idea of oneness. What I saw is that Kaivalyam (kevalam) was about aloneness initially, then purification of the special adjunct and then unity with the purified adjunct. And lastly the application of the self (samyama) to whatever it would encounter in existence.
What is the adjunct? Patanjali used this term: drsi.
And then he addressed the core self as the drasta.
Verse 20
द्रष्टा दृशिमात्रः शुद्धोऽपि प्रत्ययानुपश्यः॥२०॥
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.
Later in the sutras he speaks of breaking the samyoga unity of these components. It is amazing to me how so many translators have picked out oneness with the absolute as being what Patanjali described. I am still digging into Patanjali to find support for this oneness idea. In the verse after the one quoted above Patanjali speaks of atma and drsyasya, the core self and what is perceived. Again and again he hawks about this. In the verses about samadhi in chapter 3 he speaks of the lone yogi developing supernatural sensual perceptions which reach into other dimensions.
In the matter of the core-self and its headaches with its psyche, the problem is one of a lack of control of the distribution of its interest-energy. So I was in South Korean market a few years ago. Somehow we wandered around and found ourselves in the fish stalls area. The stench was downright vicious. So how did we get into this undesirable part of the place? We do not eat fish. We sure were not going to buy octopus, sponge organisms and other squirming live slimy creatures. Who would buy these things and then have to kill them, and then cook them and then gobble them down. Why we were there?
What was our interest?
How to control the interest energy which comes out of the core-self and enters into everything it encounters in the material world, even though there may be dire consequences.
Suppose some pretty vendor had approached with a sample of well-prepared octopus and offered it. What would I have done? Refused the beautiful woman?
Would I have taken the offer just to be courteous and to get more of her association? Then perhaps by now I would be a dedicated carnivore.
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For years now in daily meditation practice, I attacked the problem of the purification of the adjuncts. Running off to find oneness and to merge into this level of consciousness and that level of consciousness is a distraction from the issue of getting the personal psyche under control.
One has to man-up and confront the adjuncts, even if that means realizing that one does not have control over them and one has to do as they stipulate.
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This morning with an energy from Srila Yogesh, something he left in my psyche, I picked up again the task of arresting, checking and disciplining the interest-energy. This is not an adjunct. It is the direct core-self itself when it focuses through the sense of identity.
Right now one is stuck with a sense of identity energy which will last for millions of years, at least for the duration of time one will remain in the environs of this universe. One cannot do a thing to get rid of this adjunct, no more than an infant in a crib can remove the skin in which his organs are enclosed. The infant cannot touch anything unless he perceives the sensation through that skin. He has no choice in the matter.
People who give advice about getting rid of ego are just plain ignorant of the fact that none of us are in a position to do that. We are not situated existentially with the ability to remove that.
As soon as the core self sets out to do anything, it has to use the sense of identity because it is enclosed in that, the way our organs are enclosed in a skin, which is one of nature’s high-tech living plastic bags.
What is Patanjali’s advice? He says do stage one kevalam kriya which is to work to gain segregation from the adjunct. I cannot get rid of it but I might become detached, withdrawn from it. That is my best achievement in this case.
There is a big conspiracy in the psyche where the adjuncts work together to keep the power out of the reach of the core-self.
Which are these adjuncts?
The culprits are:
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The sense of identity (universe-duration ego) (ahamkara or I-ness which is applied to the subtle and gross material worlds)
The analytical orb (universe-duration analytical organ – sense of reason) (buddhi calculative intelligence)
The five sense orbs (universe-duration adaptable sensual energy) (indriya or adaptive organs which manifest in various life forms suitably)
The life force survival intelligence (universe duration psychic survival organism) (kundalini or individual instincts bundles as a life-form generating organism)
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Can the core-self break the back of this conspiracy of these adjuncts merely by going for some imagined or real oneness?
I doubt it!
Most of the meditators have no idea of these adjuncts and this ignorance serves the good purpose of not getting them depressed over the issue of how to bring these adjuncts under control.
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As soon as the interest-energy of the self tries to express itself in any direction anywhere, that energy is immediately conditioned by the sense of identity. But of course the sense of identity is influenced by the analytical orb which in turn is influenced by the senses, which in turn is influence by the kundalini.
What this really means is that the interest energy is trapped every which way. It cannot do anything except under the influence of the adjuncts. What to do about this because the horse cannot remove its halter?
