In the second place, this knowledge is Sarva-Visayam. This means not only em-
bracing all objects but having all objects in consciousness simultaneously. Sarvatha-
Visayam means knowledge pertaining to the past, present and future. Just as Sarva-
Visayam has reference to space so Sarvatha-Visayam has reference to time. So Viveka-
jam-Jnanam includes everything within the realm of time and space, i.e., all things
which are within the World Process.
In the third place, Vivekajam-jnanam is Akramam, i.e., transcends the World
Process which produces time. In the world of the Relative which is subject to the
World Process things take place one after another and it is this which produces the
impression of past, present and future. In the world of Reality which is beyond the
World Process time cannot exist and this timeless condition is called the Eternal. This
is not a mere, interesting hypothesis. Time according to the highest occultists and mys-
tics has no real existence. It is merely an impression produced in consciousness by the
succession of phenomena which are produced by the World Process. When, therefore,
the Yogi transcends the World Process he also conquers the illusion of time. This is the
most fundamental illusion in which his consciousness is involved and is therefore,
naturally, the last to disappear as pointed out in IV-33.
The fact that Vivekajam-jnanam is Sarva-Visayam, Sarvatha-Visayam and Ak-
ramam at the same time, means that the world of the Real is not something apart from
the world of the Relative. Passing into the world of the Real does not therefore mean
leaving the world of the Relative behind. It means seeing the world of the Relative in
its true nature and correct perspective and living in that world in the light of the Real.
Established in his true Self the Self-realized Yogi can live and work in the world of the
Relative, using all the powers which Prakrti has placed at his disposal but without be-
ing in the least affected by the illusions which she creates for those who have not yet
mastered her.
The student will see that III-55 gives with marvellous lucidity and in a few
words the essential characteristics of the Eternal Reality which is the goal of Yogic
training and discipline. Of course, he will not be able to have from this intellectual
istatement the slightest idea with regard to the actual nature of the experience of this
Reality but he will be able to see that it is something tremendous and worth striving
after. The word Iti merely indicates the close of the subject (Siddhis) which was being
dealt with.
ben green
(Ben Green)
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