45 work. Several preliminary lines of thought have been presented here which do indicate support for
this argument.
II. CONCLUSION
a. Overview: The Science of Mind
We started with several questions: Can we frame the Yogasūtra of Pātānjali as a ‘Science of Mind’
rather than as a philosophy or a metaphysic? In what sense can we call it a ‘science’? Even if we call it a Science of the Mind, is there conceptual ground which opens up fresh perspectives on the
Yogasūtra? The approach to answering these questions has been twofold: to look at the Yogasūtra as a Science of Mind and examine its methodology, concepts and principles and then to apply these
for a psychological understanding of the operations of the mind and the person. The logic for calling it the Science of Mind has been elaborated in the sections above. In summary
the following can be said about it. The detailed look at the concepts and principles of the
Yogasūtra in this way reveals a consistent, coherent and comprehensive system of thought. This is depicted in Appendix B and shows the main
concepts and their connections as well as the pathways of their operations. Not only does it show the genesis of the phenomenal identity arising from the conjunction of the two primordial elements
of purușa and prakŗiti , but show the way in which the elements of this identity interact to give the
experience of the individual and the world around. The two levels of the conscious experience and its subconscious elements show how impressions derived from past experiences shape and mould
this experience together with memory and the apparatus of the citta : manas, buddhi and
ahamkāra. The two primary pathways which result from the cognitive, affective and volitional activities of the
individual are also depicted. On the one hand the default functioning of the mental modifications
46 lead towards creation of more impressions and building up of the storehouse of karma. The
consequence of this mode of living results in the continuation of the ego identity in this birth and future ones which result in continued affliction and suffering. On the other hand, the methods of
Science of Mind, lead to reduction in the modifications of the mind. This has the result of gradually making the mind to be single-pointed
ekāgrah and able to reach subtler and higher states of consciousness in meditative absorption. This is where the soteriological aim of Yoga is fulfilled when
through Yoga Praxis, the true identity of the practitioner is revealed, thus liberating the individual from the cycle of birth and death
samsāra. The psychological understanding of the
sūtra-s reveals within this context of the Science of Mind, the causes of afflictions and suffering
du
ḥ
kha. The primary cause is avidyā ignorance which is the non-apprehension of one’s true Self which leads to the mis-apprehension of oneself as the limited
ego identity functioning in the transactional world. This develops a sense of I-am-ness asmitā,
attachments rāga and aversions dvesa to the objects, people and events of life and creates a
thirst for life abhinivesa to continue seeking pleasures and avoiding pain. This is the biography of
the individual living in ignorance of hisher true Self. The Science of Mind gives the ways and means of managing the mind by practice
abhyāsa and steady detachment vairāgya. Through these and the practice of eight techniques of restraints, observances, physical postures, yogic breathing,
withdrawal of the senses, concentration, meditation and meditative-absorption, the continuous modifications of the mind cease and the true Self disentangles from the structures of the mind and
abides in itself as pure consciousness.
b. Reflections and further directions
Kategori