Microsoft Word - Taimni - The Science of Yoga.doc

ess is called Pratiprasava. Let us consider the underlying significance of this phrase in
the present context.
We have seen already that the five Klesas mentioned in II-3 are not independent
of each other but form a series beginning with Avidya and ending with Abhinivesa.
The process of the development of Avidya into its final expression Ahhinivesa is a
causal process, one stage naturally and inevitably leading to the next one. It is there-
fore inevitable that if we want to remove the final element of this fivefold series we
must reverse the process whereby each effect is absorbed in its immediate cause and
the whole series disappears. It is a question of removing all or none. This means that
Abhinivesa should be traced back to Raga-Dvesa, Raga-Dvesa to Asmita, Asmita to
Avidya, and Avidya to Enlightenment. This tracing backward is not merely an intellec-
tual recognition but a realization which nullifies the power of the Klesas to affect the
mind of the Yogi. This realization can come to a certain extent on the physical plane
but is attained in its fullness on the higher planes when the Yogi can rise in Samadhi to
those planes. It will, therefore, be seen from what has been said above that there is no
short-cut to the attenuation and final destruction of the Klesas. It involves the whole
technique of Yogic discipline.
The fact that the subtle forms of Klesas remain in their ‘seed’ form even after
they have been attenuated to the extreme limit is of great significance. It means that
the Sadhaka is not free from danger until he has crossed the threshold of Kaivalya and
reached the final goal. As long as these ‘seeds’ lurk within him there is no knowing
when he may become their victim. It is these unscorched ‘seeds’ of Klesas which ac-
count for the sudden and unexpected fall of Yogis after they have reached great heights
of illumination and power. This shows the necessity of exercising the utmost discrimi-
nation right up to the very end of the Path.
When the latent forms of Klesas have been attenuated to the utmost limit and
the resulting tendencies have been made extremely feeble—brought almost to the zero
level—the question arises, ‘How to destroy the potentiality of these tendencies so that
there may be no possibility of their revival under any circumstances?’ How to scorch
the ‘seeds’ of Klesas so that they cannot germinate again? This is a very important
question for the advanced Yogi because his work has not been completed until this has
been done. The answer to this question follows from the very nature of the Klesas
which has been discussed previously. If the Klesas are rooted in Avidya they cannot be
destroyed until Avidya is destroyed. This means that no freedom from the subtlest