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M. V. Baxi Self-actualization, freedom, joy, release from mental tensions, creativity and liberating knowledge are instrinsically worth striving goals and Sharma's deep concern for the liberation of man from overload of psychic tensions is genunine. Yoga in its practical aspects should be promoted. An yogic practice which advances the cause of human happiness should be endorsed, verified and promoted. Any such scientific technique for eliminating mental pathology deserves urgent attention. Sharma has strongly felt the need to examine Yoga system in relation to the welfare of men and this point of view is commendable.
The disputes in philosophy however are not about the empirical effectiveness of Yogic techniques. Such disputes regarding the effectiveness of psychotherapies can be statistically and experimentally evaluted in psychology and Yoga therapy can also legitimately claim such empirical analysis. The problems arise at a theoretical and not at an empirical level. Should one endorse a dualistic or monistic metaphysics for legitimately understanding the effectiveness of Yoga therapy ? Is the concept of a self which is nonatural and superconscious required for Yogic therapies to succeed ? It should be clearly understood that classical Yoga was not a clinical science in the sense in which psychoanalysis is a clinical science. Treating Yoga as a therapy is a practical extension of classical Yoga. There need not be any objection to this approach but whether the classical Yoga metaphysics should be endorsed for Yoga-therapy also should be an extensively discussed question.
Metaphysical freedom and practical freedom should be distinguished. Psychological freedom should be distinguished from psychological determi. nism. If we reject psychological determinism it might be that we are rejecting it in favour of practical freedom i. e. freedom of thought, will etc. rather than in favour of metaphysical freedom i. e. freedom from Prakrti. The Purusa-Prakrti metaphysics serving as the foundation of classical Yoga can not also be mixed with Vedānta or Gitā-metaphysics. Yoga in its varied practical aspect need not be logically tied to any praticular metaphysics. So Yoga-technology can be developed without insisting on PurusaPrakrti metaphysics but this should be clarified in any discussion of Yoga in modern sense.
Sharma's book thus raises provoking question for theoretically oriented philosophers because one may have some doubts about Samkhya metaphys underlying the pshchodynamics of Yoga,
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