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 90

A model for yogic psychosynthesis today
to his emotions, channelize them into good and creative action and there by synthesize his thoughts, emotions, attitudes, aptitudes and all his men
owers. This would make his work of Psychosynthesis casier because he has to concentrate on the subjects of his interest. This would solve the problem of control versus suppression and there would be no question of suppression of instincts as they are given vent in social and/or creative works. There is one more advantage in this method as there would not be any need to analyse one's subconscious because this work can be done properly by diverting the Vșttis in useful works,
2 Sraddha or Faith and Buddhi (Intellect) The origin of faith too lies in the mind's basic tendency to be one with something. This is a very primary activity of the mind and the mind reveals this tendency in two ways: (1) comparatively more permanent way 2) Comparatively for the immediate use only. The first is the action of the mind as a whole and the mind cathes on and grasps something as an ideal according to its stage of development. From this is born his faith. His faith changes only when his ideal changes and that is why Gita says that a man becomes what faith he has. To change a man's faith one has to change his ideal. But ideal cannot be changed unless he evolves. His evolution depends on his experiences, his mental growth and his ideal. Such a faith is not blind or cannot be blind if it is vested in Supremo Consciousness. Even if it is blind in the beginning it is going to have light in course of time, because Supreme Consciousness would lead him on the right path. But few are such blessed men who can have direct faith in the Supreme Consciousness. The common man has faith in some deity or a God and he worships him with devotion. As is the faith so is the devotion, and to guide his devotion in the right direction, intellect or buddhi is necessary. Faith gives strength to grasp the ideal but intellect gives gui. dence in choosing the ideal.
So the functions of Buddhi and Sraddha are interrelated. Buddhi is the outcome of the basic tendency of the mind 'to see things' but it has not the power to tread the path it sees. It is done by nature. Ordinary faith is blind. So the Sraddha and Buddhi make a pair of the blind and the lame and they are the two supports of man's mental life. If both of i them try to see and seize inner consciousness, man's progress is very speedy because both of them become strong beyond measure. But ordinarily, a man has weak faith, and in the present times faith is considered a weakness; Faith in reality is the source of all strength but it is an irony of fate that man disowns this very fountain of strength! Even though modern