Page 446 - Complete Works of Dr. KCV Volume 1

without courage of movement towards great vistas of active union with the highest, the Divine. The mystic outlook, which is essentially dynamic regulation, firm discipline and intense purposiveness towards enlightenment and enlargement of life in and out of us, is the very negation of formalistic practice and silent or passive dogmatism. Mysticism challenges life and thus evaluates its formalistic movement materialistic attitude and moulds the world in significance. Thus tradition which loses its soul is resurrected into vital and dynamic existence in the mystic consciousness. For to the Yogi and the mystic nothing in this world is material or spiritual, but the significance each person is prepared to give to it and in this quality of attributing significance to even dead dogma consists his turn of mind and spiritual activistic outlook. The Upanishads breathe this daring spirit of absolute mastery over everything and inculcate that life of strenuous practice even till death. For the brave and the courageous is the world of God the great destiny of coitive union with the highest, the spirit that is resident in all, attaining which he is the master of the world. Siddhis as such are merely the intimations of the equality growing steadily within the individual, who knowing that all these are merely taking him to the Divine and not making for perfect union, prefers the perfect to his manifestations and loyally clings to the Goal of Union - Yoga and none other.
There is nothing to say against the possibilities of Siddhis and any one who walks the path of Yoga may expect to get at the siddhis. That the siddhis are improbable and mere arthavada is the opinion of some writers, but in philosophy as in dogmatism we have this scepticism in Indian thought. But the upanishadic position, is that they accept Siddhis as normal to the knower of the Divine and in this they are supported even by the ancient Upanishads which speak of samya, with the Divine, who is satyasankalpa and satya kama. The Vedanta sutras also speak of the individual as being equal to the Divine in all respects except with regard to agency of the world-creation and sustenance and destruction. The siddhis are further supported by the Samkhya which claims that when buddhi is purified it manifests the powers of anima and others.*
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