Vedantham : ( 07/11/2012. )

Chapter-8 : Control of the Instruments of Knowledge.19 Therefore, the control of the senses also is a part of the educational process. It is a part of the psychology of real education.  A spiritual seeker has to be a good psychologist in the sense that he has to understand the reason behind the way in which he conducts himself, the manner in which his mind operates, and the reason why anything at all happens to him. Why do we desire anything? It is not enough if we prevent the expression of this desire; it is also necessary to know why a desire arises at all. And we know very well why desires of any kind express themselves: it is the persistent asking of consciousness to feel assured that it is always right in its imagination that its object is outside it. It is telling us again and again that we have to certify, corroborate, and agree with its opinion that the world is outside it. If we say that the world is not outside, it is not going to listen to us. This is the reason

Chapter-8 : Control of the Instruments of Knowledge.18 Thus, while pratyahara should imply a sort of austere living even socially and physically, it is not enough, because the process of pratyahara, or restraint of the senses, is not shutting the mouth of the conscious impulse. “Don’t speak. Keep quiet.” If we say this to the conscious impulse, it may be frightened for the time being because of the orders that we have issued, but a frightened person is really not a subordinate person, because we cannot impose fear upon anyone and then get work done for all time. The result of such an order or a mandate that we issue by the power of our will may appear to be successful for a few days, or even for a few months or maybe even for a few years, as we can put a bund across a flowing river and prevent its flow further on, but we know very well what will happen to the restrained waters if they are held like that for a long time. They may break the bund, and go anywhere they like.

Chapter-8 : Control of the Instruments of Knowledge.17 Desire, longing, passion, is the urge of consciousness for a particular contact which it expects from that which it regards as its object for the time being. Now, this impulsion of consciousness is certainly expected to utilise the sense organs for its expression, as a copper wire is required for passing an electric current, otherwise it cannot pass. The inner impulsion of consciousness requires the cooperation of the physical sense organs, no doubt; but electricity is different from the copper wire, and it can be vehement even with the absence of this means of expression. Swami Krishnananda   To be continued ....

Chapter-8 : Control of the Instruments of Knowledge.16. Hence, the withdrawal of the senses is not to be equated merely with plugging the physical ears, closing the eyelids or shutting the mouth in a physical sense; because, while as a process of quarantining the impulses of consciousness we may, for some time, also be required to adopt these measures of physically abstaining from contact with objects, we know very well that quarantining is not the whole of the treatment that is called for. Treatment is a positive work that is required, while segregation is an external tentative measure that is adopted. It may be necessary for us to place ourselves – even physically and geographically – under circumstances in which the senses are not tempted. This we cannot rule out as a necessity. But this is not the whole of yoga because, as we know very well, the impulsion of consciousness we are referring to is principally what is called desire. Swami Krishnananda   To be continued ....