People Accept Even Fallacy If It Is Proclaimed to be True by Western Science
Science itself has been a continuous tale of elucidating theory after theory only to be cancelled by further research and fresh discoveries. It will ever remain thus. The conclusions of Yoga, on the other hand, are such as have been proved and established beyond all doubt. The reason is self-evident. All inventions have their source in the mind. It is through deep thinking alone that the scientist analyses' and probes into the secret of phenomena. Through the human mind have all the marvels of modern science been considered and brought forth.
On the other hand, the Yogi plumbs the depths of the mind itself. Having analysed it threadbare, he proceeds even beyond the mind to its original source, the Infinite Atman. The scientist and the philosopher know only the help of the mind. The yogi is the knower of the mind itself and the seer of the source of the mind too. Thus rather is it the Yogic service that ought to be the form of judgement to which all other departments of knowledge should be made to conform. Then alone will the direction of modern progress proceed upon the proper lines. The truth realized through Yogic vision serves as the unerring guide for Humanity to follow on the path of Evolution.
English-educated people are unduly carried away by modern scientific theories and discoveries. Anything, however baseless it be when stamped by the seal of science, is regarded as gospel truth. A theory or doctrine however fallacious, is accepted as true wisdom for all ages, when it is proclaimed in the name and authority of Western science. Any fantastic and ludicrous statement, if only made by a scientist, people are ready to swallow with avidity. Such has become the order of'the day. On the other hand, they reject as baseless superstitions the sublime teachings of our ancient Rishis and sages. The dislike for everything Indian has entered the very cells and tissues of the Indian brain.
I do not, however, condemn the many discoveries made in ‘Science’ by the West. These have led us to unceasing war. These have created a race amongst nations for supremacy over commerce, for conquest of the whole globe and for the mass destruction of mankind. If this is the goal of science, it is well that its death-knell is sounded this very moment. The sages of yore, knowing the true import and culmination of the sciences which they also knew, withdrew their senses from the outgoing
phenomena, looked deep into the soul and pacified their surging mind through the light inexpressible of the divine communion. They allowed their intelligence to unravel the mysteries of the soul rather than the mysteries of matter and of the phenomenal existence and came to the proper conclusion that all attempts to attain peace, joy and happiness, with the mind dragged out to the outer objects, would prove futile and that the true peace can be had within one’s own mind through the calming of its modifications and through sincere devotion and prayers. Can the scientific discoveries and inventions comfort the world today, torn by strife and struggle, war and unhappiness? Can it bring back the desired peace which the aggressor and the oppressor, the oppressed and the down-trodden equally long for in their heart of hearts? Can it soothe the wounded hearts of those mothers who sacrificed their sons in the name of king, country and religion? No. Not in the least.
True comfort, sincere joy and peace can only be had not in the outer world but within, not in the external phenomena but within the human frame, with the senses controlled by Yoga. Let us therefore pray to the Supreme Lord of the Universe and practise Yoga in right earnest and commune with Him for peace and plenty, harmony and infinite bliss.
The prevalent notion that spiritual realization antagonizes the individual to society besides rendering the former incapable of being a useful member of the human community is an unfortunate misconception. This has come from the notion that Samadhi is a peculiar trance state wherein the seer becomes once for all oblivious to the physical existence. But in truth he only isolates himself for a period for reasons of discipline. Being personal and individualistic to start with, the experience later on becomes total and cosmic in effect.
There is a further logical development to the Samadhi state, when the experience resolves itself into the very texture of the normal consciousness of the seer, as his Sahaja Avastha. To him the experience becomes spontaneous and he works on amidst the diversities that characterize the outward existence, as unaffected Sakshi (Witness).
Sources: pg. 139-140, Yoga Samhita by Swami Sivananda
phenomena, looked deep into the soul and pacified their surging mind through the light inexpressible of the divine communion. They allowed their intelligence to unravel the mysteries of the soul rather than the mysteries of matter and of the phenomenal existence and came to the proper conclusion that all attempts to attain peace, joy and happiness, with the mind dragged out to the outer objects, would prove futile and that the true peace can be had within one’s own mind through the calming of its modifications and through sincere devotion and prayers. Can the scientific discoveries and inventions comfort the world today, torn by strife and struggle, war and unhappiness? Can it bring back the desired peace which the aggressor and the oppressor, the oppressed and the down-trodden equally long for in their heart of hearts? Can it soothe the wounded hearts of those mothers who sacrificed their sons in the name of king, country and religion? No. Not in the least.
The prevalent notion that spiritual realization antagonizes the individual to society besides rendering the former incapable of being a useful member of the human community is an unfortunate misconception. This has come from the notion that Samadhi is a peculiar trance state wherein the seer becomes once for all oblivious to the physical existence. But in truth he only isolates himself for a period for reasons of discipline. Being personal and individualistic to start with, the experience later on becomes total and cosmic in effect.
There is a further logical development to the Samadhi state, when the experience resolves itself into the very texture of the normal consciousness of the seer, as his Sahaja Avastha. To him the experience becomes spontaneous and he works on amidst the diversities that characterize the outward existence, as unaffected Sakshi (Witness).
Sources: pg. 139-140, Yoga Samhita by Swami Sivananda
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