Microsoft Word - Taimni - The Science of Yoga.doc

from the field of Science may serve to throw some light on the nature of the differ-
ence. A condition of equilibrium may be of two kinds which we may for the sake of
convenience call static and dynamic. In static equilibrium two equal and opposite
things combine in such a manner that the combination is a dead thing. You cannot get
anything out of the combination because it does not contain potentially any power. If
we mix together equivalent quantities of an acid and a base—two opposites—we get a
neutral salt from which we cannot get anything else. On the other hand it is possible to
produce a harmonious equilibrium of two equal and opposite things which is dynamic
and contains potential power. Take a storage battery. In it lie two opposite kinds of
electricity combined equally and harmoniously. Outwardly, the battery also appears a
dead or inert thing. But only outwardly. We have only to connect the two poles to see
the difference.
Now, the equilibrium of Sattva is something analogous to this equilibrium in a
storage battery. It contains potentially the power to produce any combination of the
Gunas as required and yet reverting instantaneously to the original condition when the
power is not needed. It is in this sense that the recession of the Gunas to their origin in
IV-34 should be understood. The Gunas do not cease to function permanently for the
Self-realized Purusa. They cease to function when he withdraws into himself and
come into play as soon as he projects his consciousness outwards. In short, they lose
their independent activity and become merely his instruments.
This conception of the Gunatita state not only imparts a new significance to the
evolutionary cycle but is also in accordance with facts as known to Occultism. The
mighty Adepts of Yoga who emerge as Jivanmuktas from the evolutionary cycle do not
merge into God and become indistinguishable from Him by losing their identity for
ever. They become free from the domination of the Gunas and the illusion of Prakrti
and yet retain all the knowledge and powers which they have acquired through evolu-
tion. Of all the misconceptions and partially understood truths of Hindu philosophy
perhaps none is more absurd and a travesty of the real facts than this idea of Purusa
merging completely with God and being lost in Him for ever. If a human being were to
erect a house and then demolish it as soon as it was completed we should consider him
mad. But we attribute to God a worse kind of irrationality in believing that on the at-
tainment of Jivanmukti, Jivatma merges with the Paramatma and is lost for ever.
Having considered the nature of the material basis of the phenomenal world let
us now pass on to the second generalization contained in the Sutra which gives the