Yogi as Observer or Exploiter
Meditationtime Forum Post
Date: Posted 5 years before Oct 03, 2017
MiBeloved 5 years ago
This morning during breath infusion practice, an astral yogi whom I address as Pranajogi, questioned as to what the core-self was in fact, as to if it is an enjoyer of the energies in the psyche or just a regulating observer. He said that in the advanced pranayama practice, one has to face up to the rule of the core-self and make a break away from the lower level of gratification.
Inside of the psyche there is a privacy matter of great concern which may limit the progression of a student and keep the student on a lower level of development. Hence at a certain point the student has to regard this question about the core self being either the enjoyer or the regulating observer in the psyche or both.
When is the enjoyer role appropriate? When it is preferred to remain situated in or to take shelter as the regulating observer?
Is there any danger in impulsively remaining as the enjoyer at all times and in all places where one is free to do so?
How does the core-self detach itself from its magnetic fusion into the intellect, the sensual energies and into the kundalini life force?
Can it actually detach itself permanently from these influences?
Does it only have the power to detach from these superficially and imaginatively?
Any man can imagine himself as the universe, as God or as this or that but actually functioning as such is an entirely different matter. It is not that one should run off with crazy ideas about how the ego should not act and the ego should be banished. When the universe moves it moves, as one ego as it were. When the sun shines it shines and dries up moisture, as one mass in opposition to whatever it influences. It having ego or not having ego does not in any way stop its effectiveness.
Is the psyche the self?
Is the self the psyche?
As a father one man ruined a family. As a president one man ruined a nation of families. How did the whole reality permit either?
The termites enjoy wood and get great satisfaction from eating it. Is that enjoyer mentality the mission of the core-self? Should the soul in the termite body abandon its impulsive needs, at least become detached from the enjoying mentality which those forms afford?
The child enjoyed the ice-cream. The father enjoyed seeing the child enjoying the ice-cream. Is either the posture of the core-self?
The young adult enjoyed the night club and the casual sex. The elderly one enjoyed the retirement fund and the privilege of authority. Is that the mission of the self?
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So what has this to do with an intense session of bhastrika pranayama?
Pranajogi said this:
Within the psyche there is this energy which creates a bliss aspect. In an efficient pranayama practice, this energy is secreted within the psyche. What should the yogi do with it? Should it be enjoyed the way people enjoy sexual pleasure or the way the children enjoy sweets? What should be done with it? How should the face of the yogi be turned to it?
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That energy which creates a bliss aspect is therefore intrinsic to the psyche and, for all intended purposes very dear to it. That energy makes it so that any and all experiences can be enjoyed, appreciated and pursued. That energy I am assuming is a pillar of the creative material existence itself, and it may even be akin to who is commonly referred to as Maya Devi; for providing material endeavors and their pursuit the ultimate cloak of concrete reality.
Whence the psyche has been efficiently infused, then the energies available within are of a different and higher quality, with hopefully or possibly no heavy or negative elements. In addition, the senses are also positively infused and will readily present higher grade energies that are also therefore made available in the psyche at such times.
Even the life force will be contrived to produce less negative materials to the intellect organ, through which the core-self normally accesses the energies. The core-self is in a position to observe such different energies, but as it does so through the sense of identity, it also can get satisfaction from the presentation beyond just mere observation.
The energy accessible from adequate pranayama practice can serve as a propelling and a maintaining basis for the appropriate environment in the higher meditation. The yogi can use the opportunity to more effectively turn towards higher dimensions of contemplation, above and beyond any ordinary types of enjoyment.
It can be inferred that a certain subtle aspect association could also be discussed in this unusually challenging question to address. A key issue with associations is ultimately exposure to external energies coming from others, but in the end also presented by and through the same buddhi organ, for the core-self to consider. Therefore, when the ideal inSelf Yoga psychic environment is attained within the head, the yogi would be in a dimensionally positioned to associate with higher yogis correspondingly.
It is also possible, by extension to appreciate in this connection RishiDeva’s rejection of Shakti-pat transference of spiritual energy as a means of any practical spiritual elevation. As specified by Pranajogi, an efficient pranayama session is a primary requirement. The psyche’s content energy, the senses to include the intellect organ all have to become sufficiently affected in order for the core-self to access the proper environment to exploit in order to observe into the transcendental.
