Foundations Of Yoga

Satya would be the word and the thought in accordance with what was seen or implied or heard on the authority.
The speech spoken to transport a 's has the experiment with others should be nonmisleading, neither vague, nor uninformative. It is that thorough to help all the beings. But that thorough with the evil of the beings, even if it is what is called the truth, when the final goal is simply to wound beings, would not be truth [satya]. It would be an evil. Says Vyasa thus. Shankara indicates that exactitude means that saying what we really came to know is the truth it majority of time by our own experience or the contact with the sources of which reliability we tested for ourselves.

Who but most intuitive could be sure that they do not speak any vague thing? However such is required of the yogi, and to obtain that it must test. Untruthfulness in any form puts to us out of the harmony with the fundamental law of the truth and creates a kind of mental and emotive constraint which prevents us from harmonizing and of tranquillizing our spirit. Exactitude must be practised by the sadhaka because it is absolutely necessary for unfoldment of the intuition.

There is nothing which opacifies the intuition and stops practically its operation as much as the untruthfulness in all its forms that, says Taimni concerning the most personal aspect and most practical of the satya. The bending of the truth, by omitting part of the truth or in piling up the platform to create a false impression, cannot be committed inside by the yogi. The bible speaks about the truth of rotation in a lie. (1: 25 of Romans) this is done by not saying all the truth or by the presentation of it in such a way that the listener comes to an evil conclusion-or adopts an evil conclusion-with the subject of what we present. Concerning numbers one says to him that figures does not make find-but figure of liars.

. Also ashamed is the intentional mixture of the lies and the truth. Some liars say much of truth-but not all the truth. It is particularly true in the efforts of handling of publicity, the policy, and the religion. There are many not-verbal forms of lie as well, and some a 'life whole of S are a lie. Consequently we must make sure that our actions reflect the truth. How much people claim to believe in a spiritual God and principles, but consequently do not make a phase? How much people continuously swear and express fidelity but are traitresses?

[ This draweth people close with me with their mouth, and honoureth I with their lips; but their heart is far from me. (Matthew 15: 8) and why don't call YE me, lord, lord, and make the things that I say? (6: 46 of Luc)] Consequently the John saint wrote: My small children, let to us not like in the word, neither one nor the other in the language; but in the contract and the truth. (3: 18 of I John) we must not only speak the truth, we must live it. Honesty in all our speech and report/ratio of businesses with others is an essential share of exactitude. This includes to pay our debts, including taxes. It is inexpressibly crucial that the yogi make his life only by honest and veracious means. The sale of the useless things or idiots, the people in a convincing way that they have need for them (or even selling them without convincing them), is a serious infringement of exactitude.
The test to compromise the truth, even, making the excuse that everyone does it is not legitimate. For everyone is related to the wheel of the renewal because they make - and is not this what we wish ourselves. We can lie to ourselves, others, and even to God; but we cannot lie to cosmos. The law of the cause and the effect, or the karma, will react on us to our own pain. It is interesting that Vyasa considers that the veracious speech is instructive. By that he wants to say that the veracious speech is valid, suitable, and practical. To chatter stupidly and rectify the verbal baliverne outside is also a form of lie, even if truth in the direction not to be objectively false. Nor is the idiotic speech with no matter whom with the 'profit of S. Parfois also by lie of people snowing us with a stopping of the words envisaged to guide us our investigations. And almost all us who went to the university remember the old play of upholstering outside that we wrote, giving a good number of form but little of contents in the hope to deceive our professors in thinking that we knew the subject and say something valid.

It is one of today of 's the majority of the lucrative companies, particularly in the world of publicity. The truth speaking with the evil about others is not really truth, since the satya is a prolongation of ahimsa. For example, a person can be ugly, but say: You are ugly are not a virtue. What is based on the wound of others, though free of the three defects of the word (C. - to-D., nonmisleading, neither vague, nor uninformative), rises with the truth (Shankara). Our intention must never not be to wound in some way, but we must realize that there are some which hate the truth in any form and will show us to wound them by our honesty. Such people particularly like to mark any truth (or anybody) which they hate as a , hard , rigid separative, negative , hateful and so on and indefinitely.

We should become dishonest persons or of the liars to calm them. Thus to wound or to offend them is a consequence of the exactitude with which we will have to live. The result is that the truth that is pushed to help all the beings. For not-damage is not a passive quality, but the positive character of the restoration and cure.Silence can also be a form of lie, in particular by facing theheinous ones mentioned above. For the truth is only harmful when final goal is simply to wound beings. But so some are put in the manner of the truth, then them must take the responsability for their reactions to him. Diplomacy defined by Cuppy like fine art of the lie. Sadly, it is often. Thus we must be sure that we do not mislead under the appearance of the diplomacy or the tactfulness. One must pitilessly eliminate the blindness, a favourite with almost all us with a certain degree, if we would be truly veracious. Let consequently one pay attention which its speech is for the wellbeing of all.