July 8, 2003
The Attitudes
that Make the Potentials for Organisation Effective
(by Karmayogi)
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In
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Academic
organisation as known in the West is alien to the Indian genius.
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In India, the
collective pursuit of a subject was unknown until western type universities
were founded.
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These universities have not
struck roots in the Indian mental soil with the result real good work is
scanty.
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The West
records its thought and shares it with other scholars with the result a
community of thought emerges. All facts are in writing and each fact is the
result of laborious study.
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In India, pursuit
of knowledge is given to the Individual. He has to play the role of a
university of a wider community of scholars.
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None of his findings are
recorded, but remembered.
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Such a process eliminates the
average intellect entering the field.
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The Indian
scholar's observation is mainly inside his own personality in the sense
whatever external observation is there he tries to transfer it inside and
translates it in terms of the inner. The absence of written records makes his
memory superhuman. Incidentally, this is
not the memory of facts observed, but memory of understanding.
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Understanding
is based on a logic and each point well understood by
the very strength of its understanding moves it to the next point, NOT
on the strength of memory. This may be called the Memory of Understanding.
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Memory of
understanding is unfailing as its facts are all integrated.
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Indian scholars
of yore, known as Pandits did not carry book or notes
or prepared speeches. It was all there in the head as the names of family
members.
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Which is of value -- the Indian
method or Western style -- is not so much relevant here as what will be most
meaningful in the future.
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The Memory of
Understanding is situated in the subtle mind where various facts relate
themselves automatically and get integrated when the intelligence exercises
itself on them.
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In the Indian
tradition, the disciple who learns at the feet of the Guru, the teacher, is
less then a slave of the Guru's ego. It is physical obedience socially
extracted.
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With the rational or fair
evolution of the guru-sishya relationship, the
physical obedience grows into vital admiration. Further, the admiration of the
guru ripens into adoration of his personality based on the mental understanding
of the knowledge of the guru. Rising to the spiritual plane, it becomes the
emotion of humility before the vast territory of knowledge possessed by the
person of the guru.
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Obedience of
the physical, admiration of the vital, understanding of the mental, humility of
the spiritual is the natural gradation of growth.
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The Spiritual
humility of the Soul matures into a comprehension of compassion of the Psychic
when the mental psychic emerges.
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Obedience,
admiration, understanding, humility and compassion are the strategies through
which the student avails of the ORGANISATION of knowledge outside.
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We may say instead of
strategies, it is his own organisation with which he approaches knowledge.
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Indian soil has
this enormous spiritual potential in the shape of light, tradition,
organisation, etc.
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There are stray cases of
Westerners who are enamoured of the Eastern wisdom. In the process
they collect an enormous amount of unrelated details each of which is a shining
armour.
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They are unaware of the
organisation of knowledge which resides in consciousness. Nor are they aware of
the strategies -- organisations of their own personalities that are needed for
them to draw upon the vast resources that reside organised in consciousness.
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As Truth is
essential in the organisation of knowledge, humility is indispensable in the
acquiring of it.
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The Indian is
able to offer obedience which may serve well if he is to memorise
many facts, not acquire true knowledge.
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The Westerner
handles the gathered facts by his individuality, which he mistakes for
independence. His facts are an
aggregation, not an organised body of knowledge. His strategy is that of
collection, not one of organised personality. When his personality of knowledge
is organised to receive, it becomes the humility of the Individual, a concept
that is anathema to the Western ego.
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A child responds to attention
but what he would fully respond to is affection. Similarly, the mastery of any
subject requires humility of MIND before the vast ocean of
knowledge.
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Such a humility of Mind rises
further as the humility of the Person when it expresses through his social or
psychological personality which is essential for yoga, not indispensable to
knowledge.
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Any of these high traits do not
admit any of the social deficiencies of any description.
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Should a scholar in this field be benefitted, he must be a pure psychological individual and
approach the organised body of knowledge in the subtle plane with his own
personal organisation as his strategy.
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One who is endowed with such
requisites will abridge the time of his labour and vastly raise the quality of
his attainments.
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Of the many such endowments,
the one I used to insist on is error-free writing.
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