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metempsychosis. Only after a very searching investigation
would it be possible for one to have a correct knowledge of
the workings of the inner powers, and to direct the
consciousness to the apperception of its essential reality. The
method of opposing the instincts of life with contradicting
powers, or even the way of substitution, will not ultimately
be able to achieve the required success. The sadhana-
chatushtaya is a means of transforming and sublimating
relativity in Absoluteness. Viveka, the foundation of all
sadhana, is an extremely powerful overhauling, enlivening
and illuminating spiritual agent. It helps one to understand,
to know. Without intelligence, no act has value, no sadhana is
worth its name. The moment there arises the light of pure
intelligence, there is also at once the transformation of the
individual from the lower nature to the higher essence. All
the items of the sadhana-chatushtaya aim at the complete
destruction of characters that are contrary to, or different
from, the truly enduring Truth-Consciousness, and not
merely at suspension of their activities through opposition in
169
war or replacement of them by some other powers. As long
as the lower obstacle shows even a slight trace of life, the
higher region cannot be said to be really occupied fully.
The love for the individual, limited, selfish life is many
times wrongly justified by the ravaging desires for name,
fame, power, wealth and sex; by the tyrannising demands of
the body; by lust for honour, worship, exaltation, praise and
lordship; by ambitions connected with the objective world,
whatever be the nicety and the refined garb or the polished
appearance of these ambitions. Even craving for too much
erudition or scholarship is an impediment to the spiritual
seeker. These hosts of obstacles have to be stepped over; all
desires, ambitions and curiosities have to be nipped in their
bud. The more careful and circumspect a sadhaka is, the
more should he try to sharpen and deepen his intelligence.
There is no limit to the need for one s vigilance and active
consciousness. Even at the entrance to heaven, a passage
may be there leading to hell. The boat may sink even near the
opposite shore. The life of the sadhaka should be one of
unfailing viveka and vichara crowned with the penetrating
light of purified consciousness, so that he may search out and
reach the knowledge and experience of the innermost recess
of his heart, the bottom of the truth of his own being. All
thoughts, words and actions which do not contribute to the
realisation of this Being should be dispensed with, by the
practice of the sadhana-chatushtaya, and then, the aspirant
becomes fit to sit at the feet of the shrotriya and the
brahmanishtha, to hear the nature of the Great Truth.
NOTES
P. 11. Even the creatorship or destroyership of the
universe& etc. The State of Ishvara is not an eternal one, for
it is related to the universe which is perishable. Ishvara
merges in Brahman when the consciousness of the universe
is transcended.
170
Pp. 12-13. Degrees in empirical reality. The degrees of
Reality are only the degrees of the perception of Reality.
There can be no degrees or planes in Reality as such, for it is
non-objective and undivided. Progress, downfall, degrees,
and change of every kind are not parts of the Absolute, but
form the varying phases of the objectified consciousness
which is associated with the means or the instruments of
changeful knowledge in the universe. However, these steps
or stages of relative consciousness are experienced as true in
their own realms, and have to be passed through by all those
who have an individuality separating them from pure being;
for, these objective stages or degrees are as real as the
subjects experiencing them in the cloaks of phenomenality.
P. 12. That great fiery method of attaining immediate Self-
Experience& etc. The Method of Pure Knowledge (vide P.
103.)
Pp. 14-26. The world of experience. The philosophy of
the Vedanta is not solipsism or the lower mentalism. Nor
does it affirm the absolute reality of the world. The method
of approach of the Vedanta is integral. It does not say that the
subjective idea alone is real or that the objective world alone
is real. Nor does it hold that there is nothing real at all. It
does not say that the Real is transcendent alone or immanent
alone. It does not also say that between the subject and the
object one is superior to the other. The two are correlative to
each other. The Vedanta does not lean towards any dogmatic
notion, to any one side or aspect, but takes into its view the
whole of true being. The Upanishads, the ground of the
Vedanta philosophy, do not make a mere subjective or
individualistic approach to Truth and do not land themselves
in individualistic subjectivism. They know that the individual
is imperfect. Nor do they commit the blunder of taking a view
of a mere objective side of existence and landing in
materialism. In fact nothing objective can be proved to be
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Dobre pomysły nie mają przeszłości, mają tylko przyszłość. Robert Mallet
De minimis - o najmniejszych rzeczach.
Dobroć jest ważniejsza niż mądrość, a uznanie tej prawdy to pierwszy krok do mądrości. Theodore Isaac Rubin
Dobro to tylko to, co szlachetne, zło to tylko to, co haniebne.
Dla człowieka nie tylko świat otaczający jest zagadką; jest on nią sam dla siebie. I z obu tajemnic bardziej dręczącą wydaje się ta druga. Antoni Kępiński (1918-1972)
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