Vedantham : ( 07/11/2012. )

Chapter 4 : Yoga – An Integration of Consciousness. Pat-3. So, yoga is a practical science, though it is founded on a very important system of theory, doctrine – a logical foundation, we may say. As far as you are concerned – students in this academy – we need not go into the details of the theory, because that is too much for you. We shall confine ourselves to the actual practical side of what you consider as yoga, for which you seem to be moving from centres to centres'in search of That which you are seeking unknowingly. The aim of yoga, therefore, is an integration of consciousness. This is artificially achieved by our attempts at possession of desirable things, and a tentative conviction we entertain in our own selves that the possession is secure and we have nothing more to ask for in this world. The presence of something which we have not yet obtained, and yet seems to be there expecting an answer from us in regard to our relation to it, keeps us insecure

Chapter 4 : Yoga – An Integration of Consciousness. Pat-2. Yoga considers that there are larger dimensions of integration, areas of contact which have not yet been explored by our present little integration of individuality; and the existence of such larger dimensions of a wider form of integration is what keeps us restless from birth to death. The satisfactions with which we are acquainted in life are the consequence of a little bit of integration that we have achieved. By 'integration' we are to understand a sort of harmony that obtains between ourselves and anything with which we are connected, in whatever manner that connection be. Our satisfactions, our joys, and our securities are direct results of this harmony which seems to be there obtaining between ourselves and the outer atmosphere – call it social, or anything else – and also within our own selves in the layers of our own personality. This is why we are satisfied. But we are also dissatisfied.

Chapter 4 : Yoga – An Integration of Consciousness. Part-1. The doctrines behind the practice of yoga, whatever be their background and theoretical foundation, come to almost a unanimous conclusion that the novel adventure known as yoga is an indispensable in the life of a human being, and it principally consists in what may be called 'integration of being'. Now, this suggestion that one's being has to be integrated – and this is precisely yoga – this principle, at the same time, implies that the final aim of the 'being' of anything or anyone is the enhancement of that very 'being' itself, a sort of augmenting of the 'being' of one's own self in such a way that the achievement of integration leaves nothing left over as something yet to be achieved, known, contacted, realised, or experienced. There is a sort of integration already established in our psychophysical personality – we are not disintegrated individuals – due to which fac

Chapter-3. A Philosophic Outlook of Life Part-23. The problems which require an answer are widespread questions and widespread problems. They are not in Japan; they are not in India; they are not in America. The problem is the intricate, inexplicable relationship of the individual with the Total Whole. Therefore, we can get truth everywhere, and we can have a problem of the same kind everywhere. The same problem is everywhere, and the same answer can be envisaged and elicited from any part of the world. We can touch a person by touching any part of the body of that person – any part is that person only. Similarly, since the whole world is one single organic entity, we can be anywhere; it is as if we are everywhere. This is a new vision which would be worthwhile for us to entertain, because we would realise that even the possibility of entertaining such a wholesome, holistic vision of things brings us a new kind of satisfaction – a satisfaction that arises from

Chapter-3. A Philosophic Outlook of Life Part-22. Here is the distinction between a philosophic outlook of life and the outlook of the man of straw, the man in the street. We have been men of straw, and we are perhaps that even now. But we can never be satisfied with this kind of drab living. We want to know what is the matter with all things. This is why we are searching for something. We go here, there – to Nepal, Vietnam, Thailand, Japan, and all places – because we do not know where what is. "Let us search for something," but we have found it nowhere. It cannot be found anywhere, because it is everywhere. It is like searching for the sky. "Let me search for the sky." Why do we search for the sky? We are in the sky. And we know we are in space, so we need not search for space. Swami Krishnananda To be continued  ...

Chapter-3. A Philosophic Outlook of Life Part-21. Certain systems of medical science tell us that every disease is the disease of the whole body. Even if we sneeze, it is not only the nose that is sneezing; the whole body is sneezing, and any ache in any part of the body is an ache of the whole body. All illness is a total illness. There is no such thing as an ache only in the head. It is a total ache of the entire psychophysical organism. In a similar manner, philosophers have recognised and realised that any event in the world is not an isolated thing happening somewhere, unrelated to others; it is a total event. The pain that we feel in the sole of our foot when a thorn pricks it is the pain felt by the whole body, and it is not only the foot that feels it. Every event is so connected with all other factors because of the fact that the world, even physically speaking, is a single entity. Because of this, and because of the fact that we are also involved in i

Chapter-3. A Philosophic Outlook of Life Part-20. This is very important for us to know. The events of the world are not taking place only outside us, as if we are unconnected. I mentioned previously that we are also in this world. So, when we speak of events in life, phenomena of nature, activities of the world, we do not mean something happening unconnected with us. All happenings have connections with us also, because we are also part of the world, whatever be our idea of the world. We may call it the social world, the political world or natural world of physics and astronomy, but we are a part of the environment we call 'this world'. Hence, events cannot take place except in connection and interconnection of parts belonging to a whole; and if we are really wise and intelligent enough to understand the circumstances of life, we will realise that no particular person or thing is the cause of anything. There is an interconnection of causative factors. T

Chapter-3. A Philosophic Outlook of Life Part-19. Thus, the reason behind all occurrences, events in life, seems to be an important matter for study and understanding; and this reason is not merely the logical reason. "Why does it rain?" We know some sort of a reason is there behind it. Geography and some sort of astronomy will tell us why it should rain at all. But this is only a temporary answer to the phenomenon of raining. There are many other causes beyond this explanation offered by astronomy and geography. Finally, we must know that there is a reason behind not merely 'this' event or 'that' event, but that all events are caused by a central reason. 'This' is caused by 'that', 'that' is caused by another thing. That may be so, as one thing pushes another thing, and that thing pushes a third thing, and so on. But the final answer to all these relative motions, occurrences, activities and phenomena in life

Chapter-3. A Philosophic Outlook of Life Part-18. This particular phenomenon we call life in this world, as it is seen now, is an operation by some cause which is not visible to the eyes. That cause may have another cause, and that cause may have another cause. There is a chain of railway carriages, and we know how many carriages are chained together and moving on a railway track. The rear carriage is pulled by the one that is in front, and that is pulled by that which is in front of it, and so on. We know very well that although it appears that the carriage in front is pulling that one behind it, they are all pulled by an engine which itself is not pulled by anything else. Hence, everything is moved by something else, but there must be something which itself is not moved, but moves all things. Only then will we know why the railway train is moving. 'This' is pulled by 'that', 'that' is pulled by 'this' – and finally, who pulls all

Chapter-3. A Philosophic Outlook of Life Part-17. "Why are you going on mentioning the word 'ultimate' state of things?" you may ask me. "What is the matter?" The reason is that whatever is happening in this world now is caused by something else, because an effect has a cause. Unless we know the cause, we cannot know why things are happening as they are. Otherwise, we go on complaining, and nobody is going to listen to our complaints. We go on crying – and many have cried – and there the matter ends. This is called crying in the wilderness. Who bothers about our cries? But, we need not cry if we know how things happen, and why things happen. Swami Krishnananda To be continued  ...

Chapter-3. A Philosophic Outlook of Life Part-16. Yoga is the technology, the practical application of this knowledge in our day-to-day existence. Therefore, yoga is living knowledge. To apply knowledge to our practical existence in this world is yoga. Yoga is translated as 'union'. You must have heard that yoga is union. With what is this union to be attempted? Union with what is yoga? It is union with the ultimate state of things, not with things as they appear. We have unions of every kind here. A businessman is in union with his money, a mother is in union with her child, and everyone is in union with what they love in any manner whatsoever, but this is not yoga. A mother is not really in union with her child; it is only an imaginary union. The rich man is not in union with his money; he is only imagining that it is a union – and so on with every type of imagined union with objects that we seem to possess but really cannot possess. But yo

Chapter-3. A Philosophic Outlook of Life Part-15. The ancient thinkers busied themselves with this great adventure – the pursuit of knowledge. Not ordinary knowledge of the empirical sciences, not the knowledge which we equate with the subjects we study in the usually known educational institutions, but true knowledge which is inseparable from wise living itself. Therefore, knowledge is the art of wise living. Knowledge is life itself, and is as important as life itself. The process of the investigation of factors and conditions which contribute to the rise of this knowledge is philosophy. In India we call it darsana, the vision of Reality, and the practical methods that we employ to establish ourselves in this vision of Reality is called yoga. And, in Indian technical terminology, the doctrinal side of this philosophic knowledge is sometimes called Sankhya, and it is also known as Vedanta in an important sense which has to be known properly. Swami Krishnananda

Chapter-3. A Philosophic Outlook of Life Part-14. Well, these are the foundations of this novel enterprise of the human mind we call philosophy. Philosophy does not mean reading some books or thinking something erratically while sitting on a chair. It is an attempt to have the true wisdom of life, and to know how to live in a world of this kind. Many a time, we get kicks and blows, and we get buffeted from all sides due to our not knowing how to conduct ourselves properly in the atmosphere in which we are placed. We go on experimenting with various ways of conduct, and in this experiment we learn lessons, no doubt, but often with the blows that we receive and the kicks we are given. Often, we learn lessons with pain, and not in a happy way. Swami Krishnananda To be continued  ...

Chapter-3. A Philosophic Outlook of Life Part-13. But why should we be ignorant? Have we made ourselves ignorant deliberately, or has someone else thrown us into this condition? These are again questions, and we have no answer to these questions also. Everywhere there is confusion of thought. An entry into this abyss of human difficulty is attempted by a philosophic mind. Ancient thinkers, both in the East and the West, were very actively engaged in this adventure of knowledge. They were not satisfied with anything else. How can we say that anything else is important in this world, if these things are not to be known? If certain important serious matters are hidden out of our vision, how can we say that life is a satisfying field of existence even for a few moments? We realise, now, why knowledge is so important. Swami Krishnananda To be continued  ...

Chapter-3. A Philosophic Outlook of Life Part-12. Are there things which we cannot understand? If that is so, there must be a reason why we cannot understand. Again, the philosophic mind presses itself forward. "Why should I not know all things? Why am I kept in this ignorant condition that I cannot know anything, finally – though apparently, it appears all things are fine? I have a good house to live in, a soft bed to sleep on, and nice dishes to eat." These are satisfactory things, no doubt, but a philosophic mind cannot be satisfied with a soft bed, a bungalow or any kind of physical comfort, because it knows that these cannot stand for long. They may not even be there the next day. Hence, there is a curiosity born of a dissatisfaction as well as a perception of wonder. "How do things arrange themselves in this world in the manner they occur and present themselves?" This rouses in our minds a sense of wonder. The whole world seems to be