Page 94 - Complete Works of Dr. KCV Volume 1
P. 94

 question whether the thought as citta is used for the purpose of restraining itself. That is not the case, and what happens in that another force has to restrain it from going on its downward movement. It is this force that is said to be of the same nature as that of citta but in its refined form or superfine form which is to be used for the purpose of restraining the modifications of the citta.
Shri Ram Chandraji has shown that the original thought (which he calls Manas), with which the later formations of it including obviously the citta are identical in a sense but which have to be shown to be inversions of it, is to be used for controlling them. This power of Superfine Thought cannot be had unless one begins to contemplate or meditate on the Superfine thought itself or on one who is in full possession of it without any diminution, namely God Himself or a great Master who has arrived at that condition.
Thought as understood by philosophers is just reason and reasoning. Such a reason is dependent for its existence on sensations and experiences which are sensory. The reasoning or reason cannot be correct unless it is also guided by the laws of reason. That is why the philosophers can be arriving at wrong conclusions or erroneous judgments. There are any number of philosophies nowadays which are based on a set of axioms or assumptions even like mathematical schools dependent on a set of axioms. There are thus any number of mathematically constructed universes none of which need be true. So too these several philosophies can be produced or invented and none of them need be true. Therefore, we have conflicts between several types of philosophies all of which claim to satisfy but which is hardly arrived at so long as their basic assumptions either of thought (called laws of thought) or sense (claimed to be facts) are arbitrarily chosen.
The procedures of philosophers based on the so called genetic approach or empiricism are bound to be vitiated at the very outset because they attempt to know Reality as a whole through the knowledge of the parts. Inductive procedure based on leaping to the general or universal or whole knowledge from the knowledge of parts has its own basic hazards. The leap is sometimes impossible, sometimes nonsensical, and sometimes irresponsible.































































































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