Haribhadras Yoga Works and Psychosynthesis

SR No.: 001262
Original Sutra Author: N/A
Author: S A Desai
Publisher: L D Indology Ahmedabad
Publication Year: 1983
Total Pages: 106
Language: English
Classification: Book_English & Yoga
File Size: 7 MB

Page 80

A model for yogic psychosynthesis today
has. done a unique service in synthesizing Yoga and he has proved
ond any doubt that all yoga is one from the point of view of its technique. The presentation or the exposition of each Yoga system may differ but ultimately all lead to psychosynthesis and that is the essence of all yoga. As the goal in all yogas is one its techniques also must be similar though the emphasis in each one of them may differ. Haribhadra even removed this difference and laid emphasis on the integration of them all by pointing out the importance of the goal of Mokşa. The samo method is useful to us today when we are searching for the best available technique of psychosynthesis in Yoga. Such an integral technique needs a sort of formulation of the main structure of its basic concepts. Any arbitrary structure of such main concepts can be formulated according to the need of psychosynthesis at present.
But there is no need to formulate a new structure of concept because our Indian systems of Yoga and philosophies have done a wonderful work in this field too. They are useful even in the presentday scientific age and provide us a fine structure of basic concepts necessary for building up the technique of psychosynthesis. Vedānta, Jainism, Buddhism and Sankhya systems have gone deep into such formation of concepts and Jainism has gone into great details. For our purpose we adopt the analytic method of knowing different parts of Praksti or its limbs or its creations and adopt thom as our basic concepts. But there is only one difference therein too. Sankhya posits that Purusa and Praksti are the different ultimates and in Kaivalya Puruşa becomes completely free from Prakşti. But we go one step further as has already been delineated in the foregoing outline of integral Darśana and can state by existential and experiential data; that Puruşa and Praksti are one ultimately and Praksti is the manifestation of Puruşa or the Supreme Conciousness. Praksti is the inversion of a portion of the infinite Conscious energy contained and identified with Supreme Consciousness. So they are one. When a sådhaka attains Moksa he merges in the ultimate Consciousness and nothing remains of him in Praksti. With this fundamental difference we accept the structure of Praksti and its limbs in toto.