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    Yoga: The Alpha and the Omega, Vol 5


    Yoga: The Alpha and the Omega, Vol 5


    Discourses on the Yoga Sutras of Patanjali
    Talks given from 01/07/75 am to 10/07/75 am

    English Discourse series
    10 Chapters
    Year published:
    During the early 1980's it was planned to publish the "Yoga: The Alpha and the Omega" volumes as "Yoga: The Science of the Soul". Only the first three volumes were actually published, the title stayed as "Alpha and Omega" for the other seven volumes.
    Yoga: The Alpha and the Omega, Vol 5
    Chapter #1
    Chapter title: The bridegroom is waiting for you
    1 July 1975 am in Buddha Hall

    18. THE SEEN WHICH IS COMPOSED OF THE ELEMENTS AND THE SENSE ORGANS IS OF THE NATURE OF STABILITY, ACTION, AND INERTIA, AND IS FOR THE PURPOSE OF PROVIDING EXPERIENCE AND THUS LIBERATION TO THE SEER.
    19. THE THREE GUNAS -- STABILITY, ACTION, AND INERTIA -- HAVE FOUR STAGES: THE DEFINED, THE UNDEFINED, THE INDICATED, AND THE UNMANIFEST.
    20. THE SEER, ALTHOUGH PURE CONSCIOUSNESS, SEES THROUGH THE DISTORTIONS OF THE MIND.
    21. THE SEEN EXISTS FOR THE SEER ALONE.
    22. ALTHOUGH THE SEEN IS DEAD TO HIM WHO HAS ATTAINED LIBERATION, IT IS ALIVE TO OTHERS BECAUSE IT IS COMMON TO ALL.
    23. THE SEER AND THE SEEN COME TOGETHER SO THAT THE REAL NATURE OF EACH MAY BE REALIZED.
    24. THE CAUSE OF THIS UNION IS IGNORANCE.

    THE scientific mind used to think that there is a possibility of impersonal knowledge. In fact that used to be precisely the definition of the scientific attitude. By "impersonal knowledge" it is meant that the knower can remain just a spectator. His participation is not needed. Not only that, but if he participates in the known, the very participation makes the knowledge unscientific. The scientific knower should remain an observer, should remain detached, should not in any way get involved in what he knows. But this is no longer the case.

    Science itself has come of age. Just these few decades, past three. four decades, and science has realized its fallacious attitude. There is no knowledge which is impersonal. The very nature of knowledge is personal. And there is no knowledge which is detached, because to know means to be attached. There is no possibility of knowing anything just like a spectator -- participation is a must. So now the boundaries are no longer so clear.

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