Meditation on Curiosity Orb
May 2, 2018
Upamanyu Rishi
Meditation on Curiosity Orb
Upamanyu Rishi from within my subtle head, showed what may be called the curiosity orb. This manifest also as interest of the coreSelf or as willpower. Patanjali listed five disturbances which negatively affect meditation. His idea is that unless these cease there cannot be meditation in earnest. The five are:
- accurate analysis
- incorrect analysis
- imagination
- memory
- sleep
A yogi should come to terms with these mento-emotional processes so that meditation can happen for the stipulated period of time. Perhaps the most subtle of the five is the sleep impulse. However that can be controlled by having a lifestyle which is conducive and supportive of the aims of yoga and by infusing fresh subtle energy into the psyche, while drawing out the polluted subtle energy which accumulates and converts into a sleep impulse.
The other four disturbances are dependent on the intellect. If the intellect is curbed these will cease. Accurate and incorrect analysis are direct constructions of the intellect, while imagination is a creative display manufactured by the mind. Memory offers its information to the intellect which serves to display it.
None of this directly concerns the sense of identity, even though that identity is attracted to the intellect and falls under its influence. Upamanyu said that the mento-emotional energy can be set for meditation by a single act of disciplining the curiosity orb which is part of the sense of identity. If the coreSelf does not support the curiosity the intellect cannot act because it is powered in part from the sense of identity. The intellect relies on the identity for energy which it accepts in the form of an interest on the part of the identity.
The curiosity converts into pure interest or into willpower acts. Suppression of any of these is good for meditation and causes a success in the practice but when the intellect is silent and the sense of identity tries to act, it does so with intention of arousing the intellect to action. This is done by the curiosity orb. The yogi while in the mind for a meditation session should surely refuse to use this curiosity so that it does not arise at any stage. That action shuts down the hindrances in the mind which bar insight and causes lack of access to the chit akash sky of consciousness.
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My intuition had been that the sense of identy, in the least is resistant to sensual withdrawal.
Rishi Upamanyu’s contribution very nicely ties the five interferences contained within a psyche, as expanded on by Sri Patanjali along with an "external source".
When quiescence in the psyche is attuned to, then for me there had been times where the question arose as to what caused the lapse in absorption.
The platform of naad frequency focus, is undermined by another internally generated disruption from the sense of identity itself, in the form of curiosity.
It appears that, the psychological social-self or spirit is perpetually engaged in nullifying the impressions of death, by tending to infinite combinations of disturbances.
But ultimately, beyond that, the sense of identity might have been part of the primordial “sin” by responding to its curiosity for an engagement with Nature, or any other external agents to the core-self.
Part of Nature’s modus operandi is the offering of experiences, as explained by Shri Patanjali, and clarified by Rishi Michael.
So, There is perpetually another round of experiences even after the effects of the energy flows into the nine gates are abated. As such, Her enfoldments which promise to be entreatments leave a never satisfied taste.
Would Her entrapments be called a maya, an illusion when they uncontestedly compel the core’s designated sense of identity towards non-deletable participation in reality as experienced.
