Page 443 - Complete Works of Dr. KCV Volume 1

mental activity, a direct intuition of universal harmony that issues out from concentration and meditation. Trance is not intoxication. Nor is ethical practice mere humanization; on the other hand both trance and ethic make for real and integral uniqueness, Which is at the same time unique universal. Consciousness of the universal is the consciousness of the individual and vice versa. Real morality passes beyond the universals of social ethics and becomes truth expression; truth in action. These criticisms are based on a misinterpretation of the yoga system; secondly the criticisms leveled against yoga morality is merely baseless. Connection between yoga and morals is intrinsic and absolutely determinative of the capacity for undertaking the path of yoga; without Morals there is no mystic achievement. On the whole the philosophies of Patanjali and the Samkhya are absolutely empiricistic mysticism and cannot be utilized to prove the metaphysical theories of Advaita or single soul. In all cases, the realistic pluralistic position has been taken up by Patanjali. Purusha Bahutvam Siddham . The world of matter of prakriti is also real. And there is an Isvara, the moral governor or guru of the universe, the ever-free and the ever -blissful being, lending a helping hand to each and every striving soul. All this is not metaphysics but mere ordinary acceptance. We may even say it is commonsense realism. It seeks to discover the real through svanubhava- self-experience. Towards this end, this amount of hypothesis is sufficient. The Varaha Upanishad speaks about the problem of the relation between the individual Jiva and the Supreme as a problem that can wait till fruition or fulfillment of perfection. And if we have the instruction into the mysteries of the universal and the individual relationship, it is something that is given after the practice of yoga. It is only when the lower self, the self that is burdened by the stigmata of experiences and karma due to Prakritic bondage, conquers or releases itself from the grasp of these forces of Prakriti and its consequences, that the mind perceives its unique relation to the supreme luminously. Till then, even though the veil is lifted through an answer to prayer or any other pathway, the intimate relation of the universal self and the individual self cannot be fully discovered. It is therefore that in practice this conceptual fight between dualism or spirits or multiplicity of finites or existence of a single self are all misleading and mischievous if not merely misleading.