This citta-vrtti (mind spin/bias), characterized by specific recurring thought patterns and activities, is both the result of our past programs and patterns of conditioning, which limit our experience of the Primordial Now awareness, and also the source of future citta-vrtti (until that cycle of citta-vrtti is broken). Therefore, it is the vrtti (with its concomitant samskaras, kleshas, vasana, and karma), which is the operating principles of avidya (unawareness or limited awareness), which in turn are the causal constituents of the spiritual disconnect/discontinuity. These afflictive operating mechanisms (vrtta) must be identified and released. Authentic yoga practice in turn cancels out, annuls, and releases (nirodha) these vrtti, not by ignoring them, but by recognizing them as-they-are. Once they are recognized, they can be released into the clear light of awareness. When they are so released (vairagya), then the self luminous love of samadhi can shine through without obstruction. When we have this realization we are thus enabled to reconnect -- reuniting eternal spirit with our embodiment -- as a manifestation of living love in the present, thence it is said that we abide in our own true self nature (swarupa). Thus yoga is defined as the process which removes the vrtti while the corpus of yoga are the processes and applications of the techniques (sadhana) which attenuate and releases (nirodha) the acquired component stains upon pure consciousness (cit), thus allowing a balance, harmony, and synchronicity to occur between our consciousness and our actual state of being or rather the unitive state of pure consciousness, pure beingness, and pure bliss co-arise (sat-cit-ananda). Then yoga is clearly known as the process that brings us back into our natural true state (swarupa).
Although philosophers have explored issues related to pregnancy – most obviously abortion and the value and metaphysics of coming into existence – little philosophical attention has been paid to pregnancy itself. That is a remarkable omission because pregnancy raises important philosophical problems in metaphysics, ethics and epistemology: should the foetus be regarded as part of or ‘merely surrounded by’ the mother? If persons can be parts of other persons, what does this imply for bodily ownership and personal and numerical identity? What special rights and duties does the unique status of pregnancy bestow? Does the radically transformative character of pregnancy mean that those who have never been pregnant are excluded from certain kinds of knowledge about pregnancy and its consequences?
"Mathematics is not a careful march down a well-cleared highway, but a journey into a strange wilderness, where the explorers often get lost. Rigour should be a signal to the historian that the maps have been made, and the real explorers have gone elsewhere." ~Anglin, . "Mathematics and History", Mathematical Intelligencer, v. 4, no. 4.
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