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SUTRAS
THE KEY TO THE CENTER OF THE UNIVERSE
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Yet intellectual analysis can only yield results after we experienced the new (expansion of consciousness). It is utterly impossible to initiate an expansion of consciousness by intellectual analysis alone, or by thinking logically about it. And further - any attempt to intellectually analyze an expansion of consciousness while it is liappening, significantly disturbs this process. There are two types of Total Perception - pramana: 1 - direct insight (pratyaksha) - is our highest form of Total Per
ception. We experience it directly in our consciousness without the help of plıysical carriers (i.e. without the help of external influences like sense-impressions, books or teachers).
This type of insight causes such clear and self-evident understanding of facts and circumstances, situations and inter
connectedness that no proof by further factors is needed. 2 - indirect insight (paroksha) - we obtain by external means and carriers like sense-impressions, books or teachers.
Indirect insight may be flawed. Before we adopt it, we need to examine its validity.
- Partial sight (naya) - We use partial sight to explore and analyze
single features of the world around us or within us. Partial sight is a precise instrument to delve deeply into one particular form or one particular appearance of an element.
Partial sights are limited aspects or parts of what we perceive through Total Perception. Partial sights always originate in pramana, i.e. they always arise from Total Perception.
The purpose of partial sight is to make us conscious of single features of what we perceived through Total Perception. Like with a magnifying glass we focus our attention to one single aspect of Total Perception - pramana - to investigate it from a limited perspective.
Partial sights prevent confusion, uncertainty and misunderstanding in the communication of insights. If handled correctly
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