Discovery of India

Monday, December 1, 2008

YOGA AND SCIENCE - Part 3

Scientists possess partial knowledge of the universe. They have not understood the whole code of Nature’s laws. They have no knowledge of the occult side of things. They have no knowledge of the astral, mental and higher planes such as Brahma-Loka (world of Brahma). The unseen world is of far greater importance than the sense-universe which is visible to the naked eye. Afully developed Yogi can function in all the planes and so he has full knowledge of the manifested and unmanifested Nature. The senses by which you get knowledge of the external objects are not fully developed. Therefore the knowledge obtained is partial. The external senses are exact counterparts of the internal astral senses. Scientists have no knowledge of the subtle rudiments of matter. Life will become fuller and richer, when one develops this inner eye-sight by the practice of Yoga. Just as blood, when seen under the microscope, reveals many mysterious things such as leucocytes, lymphocytes, nuclei, pigment, germs, bacilli, etc., so also the inner Yogic eye reveals many mysteries of the hidden side of things. The knowledge of the scientists is only fragmentary or partial whereas the knowledge of the Yogi is full and perfect. Science differs radically in its outlook from philosophical musings. Consequently the mode of approach to its specific problems is different from that of philosophy. Yet there is some similarity in their findings, when some broad questions are discussed. Scientists have to learn many things from the Seers of the East. Who gave power to the electrons to revolve? Who gave life to the cell or the protoplasm? What is that power that unites atoms to, from molecules? Who gave intelligence to the cells to secrete milk or bile or gastric juice from the blood? Scientists are still observing and experimenting. They are still groping in darkness. What is the cause of the origin of an impulse? Who is the director of the mind? What is the cause of the origin of thought? Even if all the living scientists were to put their heads together to solve these questions, they cannot give definite conclusive answers
From - SRI SWAMI SIVANANDA

YOGA AND SCIENCE - Part 2

In the matter of evidence in psychological question, the sense-perceptions with which
science naturally deals are only second-rate criteria and therefore to be received with caution. The closing of the external channels of sensation is usually the signal for the opening of the psychic, and from all evidence it would seem that the psychic sense is more extensive, acute and in every way more dependable than the physical. The business of science is generalisation of phenomena; it is the function of philosophy and Yoga to explain. Religion is the practical aspect of philosophy. Philosophy is the rational aspect of religion. The scientist tries to answer the “How” of the problem; the philosopher and the Yogi the “Why” of it. It is a mistake to say that such and such an event occurs because of certain laws of Nature. The laws of Nature do not give any real explanation of the phenomena. It is simply a statement in terms as general as possible of what happens under given circumstances in his expression of an observed order or uniformity in a natural phenomena. Science is concerned only with the phenomena. It shows a marvellous harmony of Nature. But it is the problem of philosophy
and Yoga to solve the “Why” of Nature’s harmony.

From - SRI SWAMI SIVANANDA

YOGA AND SCIENCE - Part 1

Yoga and Science are inseparable. Science and Religion are inseparable. Science is part of Religion. Science and Religion are necessary correlatives. Scientists are also monists in one sense.
They also emphatically declare that there is only one thing viz., Matter or energy. A Yogi tries to
control the mental forces, a scientist the physical forces. This is all the difference between a Yogi
and a scientist. A scientist is also an unconscious Raja-Yogi, but his mind works in external
grooves.Before the invention of watch, Yogins used to calculate time by measuring the shadow in
day and by the study of the movement of the stars in the heavens at night. They were perfectly exact in their calculations. Astronomy and medicine received their first impulse from the exigencies of religious worship. Yogins have a sound practical knowledge of Ayurveda. One who endeavours to qualify himself as his own doctor can become a Yogi. He has to live sometimes in the jungles and has to treat himself first, whenever diseases manifest. Otherwise his Sadhana will suffer and he cannot have rapid progress in Yoga. You will find in the books on Ayurveda: “A healthy body is a good instrument for doing virtuous actions and practicing Yoga.” Those who wrote these Ayurvedic books were great Rishis and Yogins. Science is partially unified knowledge. A scientist observes the laws of Nature, experiments in his laboratory, investigates, infers and draws exact conclusions from his observations. He understands Nature. But he knows nothing of the origin or destiny of Nature! Whomade the sun and gave power to its rays? Who combined four parts of nitrogen with one part of oxygen? Who gave power to electrons? Who gave power to atoms to combine into molecules? Who or what made and bestowed upon the ultimate particles of matter their marvellous power of varied interaction? Science does not know this great mystery. On the contrary, Yoga is completely unified knowledge. A Yogi gets inner divine realisation. He clearly sees with his inner Yogic eyes the subtle rudiments of matter. He identifies himself with the Supreme Being who is the Lord of the Prakriti (matter). He gets control over the five elements. He clearly understands the whole mystery of creation through direct intuitional knowledge. The scientist lacks this sort of knowledge. He has only experimental
knowledge. In the matter of evidence in psychological question, the sense-perceptions with which science naturally deals are only second-rate criteria and therefore to be received with caution. The closing of the external channels of sensation is usually the signal for the opening of the psychic, and from all evidence it would seem that the psychic sense is more extensive, acute and in every way more dependable than the physical.
From - SRI SWAMI SIVANANDA