It looks like you're using an Ad Blocker.
Please white-list or disable AboveTopSecret.com in your ad-blocking tool.
Thank you.
Some features of ATS will be disabled while you continue to use an ad-blocker.
The teachers of the science of Yoga, therefore, declare that religion is not only based upon the experience of ancient times, but that no man can be religious until he has the same perceptions himself. Yoga is the science which teaches us how to get these perceptions. It is not much use to talk about religion until one has felt it. Why is there so much disturbance, so much fighting and quarrelling in the name of God? There has been more bloodshed in the name of God than for any other cause, because people never went to the fountain-head; they were content only to give a mental assent to the customs of their forefathers, and wanted others to do the same. What right has a man to say he has a soul if he does not feel it, or that there is a God if he does not see Him? If there is a God we must see Him, if there is a soul we must perceive it; otherwise it is better not to believe. It is better to be an outspoken atheist than a hypocrite.
The science of Râja-Yoga proposes to put before humanity a practical and scientifically worked out method of reaching this truth. In the first place, every science must have its own method of investigation. If you want to become an astronomer and sit down and cry "Astronomy! Astronomy!" it will never come to you. The same with chemistry. A certain method must be followed. You must go to a laboratory, take different substances, mix them up, compound them, experiment with them, and out of that will come a knowledge of chemistry. If you want to be an astronomer, you must go to an observatory, take a telescope, study the stars and planets, and then you will become an astronomer. Each science must have its own methods. I could preach you thousands of sermons, but they would not make you religious, until you practiced the method
So we must work faithfully using the prescribed methods, and light will come. In acquiring knowledge we make use of generalizations, and generalization is based upon observation. We first observe facts, then generalize, and then draw conclusions or principles. The knowledge of the mind, of the internal nature of man, of thought, can never be had until we have first the power of observing the facts that are going on within. It is comparatively easy to observe facts in the external world, for many instruments have been invented for the purpose, but in the internal world we have no instrument to help us. Yet we know we must observe in order to have a real science. Without a proper analysis, any science will be hopeless — mere theorizing. And that is why all the psychologists have been quarrelling among themselves since the beginning of time, except those few who found out the means of observation. The science of Raja-Yoga, in the first place, proposes to give us such a means of observing the internal states. The instrument is the mind itself. The power of attention, when properly guided, and directed towards the internal world, will analyze the mind, and illumine facts for us. The powers of the mind are like rays of light dissipated; when they are concentrated, they illumine. This is our only means of knowledge. Everyone is using it, both in the external and the internal world; but, for the psychologist, the same minute observation has to be directed to the internal world, which the scientific man directs to the external; and this requires a great deal of practice. From our childhood upwards we have been taught only to pay attention to things external, but never to things internal; hence most of us have nearly lost the faculty of observing the internal mechanism. To turn the mind as it were, inside, stop it from going outside, and then to concentrate all its powers, and throw them upon the mind itself, in order that it may know its own nature, analyze itself, is very hard work. Yet that is the only way to anything which will be a scientific approach to the subject.
Originally posted by el1jah
``The Yoga Sutras of Patanjali`` alone served to change my entire life.
Raja Yoga
Originally posted by el1jah
reply to post by IKTOMI
Im sorry what does that have to do with the content
Originally posted by Alexander_Supertramp
As I understand it, the scientists are not saying there is no such things as OBEs. What they do seem to claim, however, is that those 'feelings' of literally leaving the body are nothing more than (essentially) neurons firing.
*For those who may not be familiar with the two concepts I'm about to mention, I will briefly explain them.
The Problem of Interaction is a philosophical pondering which goes something like this: If there exists some kind of immaterial substance (i.e., the soul), how can it interact with a purely physical reality (i.e., the known universe). To believe in OBEs, you have to assert that 1) we have a soul or some kind of immaterial essence and 2) That essence can 'disconnect' from our bodies and traverse dimensions/the Universe.
Dualism is essentially the belief that there is more than a merely physical universe - an immaterial universe or dimensions or whatever exists as well. To believe in OBEs, one must have a kind of Dualist belief.
Now, my own two cents. Until you can show me a reasonable explanation for the Problem of Interaction - that is, some way of showing me that it makes sense to talk about immaterial and material things connecting and causing and effecting each other - or a reasonable argument/evidence for Dualism, I cannot believe in such an extraordinary claim as OBEs being anything more than neurons firing.
Originally posted by AwakeinNM
How many times are people going to start this thread? This has been covered about 900 times on this site.