Page 127 - Complete Works of Dr. KCV Volume 1

Lecture - 1
The book was compiled by our Master from almost all his books - "Reality at Dawn", "Efficacy of Raja Yoga", "Commentary on the Ten Commandments of Sahaj Marg" and his most important work of practical discovery or invention "Towards the Infinity" or "Anant Ki Oar". In the Sri Ramchandra's Rajayoga Philosophy the first chapter is devoted to what he means by philosophy. We philosophers - I have been one of them - usually have described or defined philosophy as an obstinate attempt by our intellect to understand the "Reality". But I think obstinacy or intellectuality or both of them are the characteristics of our people. But I am afraid obstinacy has been given up and intellectuality has also been dropped from the status of philosophers. I do not know how. What is the instrument of understanding they are using in order to know the reality? And, as for consistency and deliberate rigorous scientific or methodological training, I believe very few are having it and some of them have developed perverse intellectual habits. So, that is the condition of our philosophy today. If you want the Sri Ramchandra's Rajayoga Philosophy, to be such an obstinate intellectuality, I may say, it does not fall into that category. In fact the Master states that philosophy is wrongly stated to start with doubt.
But I am not sure that definition is really charitable to the man who founded the methodology of doubt.
The great rationalist Descartes was a great Mathematician. He wanted to have, as in Mathematics, certain fundamental or 'Certain' postulates in Philosophy also. Knowledge in mathematics is certain and self-evident, rather certainty was developed from self-evidence. Self-evidence cannot be doubted at all. He wanted to introduce that into philosophy. People began to accept principles or propositions from tradition or from scripture. But they have never questioned whether those principles stated by scriptures are certain at all. After all, we have doubts coming up about our own organs, as senses deceive. So, in order to avoid deception of the senses, we try to see or sense in a disciplined way as in science, trying to avoid mistakes of observation or non-observation or mal-observation so that our knowledge of things may be correct. But we know there can be deception. There is