La enseñanza de trucos de matemáticas mental a todo el mundo! (Spanish)

La enseñanza de trucos de matemáticas mental a todo el mundo!

Aprender a realizar mathscalculation mentales rápida le ayudará enormemente con independencia de qué campo de la vida que causas with.Knowing estos trucos de matemáticas mentales le dará una ventaja positiva en el others.Whether usted es un estudiante, aspirante a ingeniero, estadístico, científico, profesor de la escuela o cualquier otra persona trata de números, el aprendizaje de esta rápidos trucos mentales y técnicas
(Popularmente conocida como técnicas matemáticas védicas) siempre va a beneficiar.

Usted debe haber oído hablar de Shakuntala Devi-la señora que realiza cálculos matemáticos más rápido que un ordenador, puede hacerlo también, sólo con un poco de práctica.

Por ejemplo, vamos a decir que desea multiplicar 52 * 11.Este se puede calcular en menos de 1 segundo, pero si desea hacerlo tradicionalmente, que le llevará alrededor de 5-6 seconds.Isn't ella?




Así que vamos a ver cómo el uso de un simple truco matemáticas mentales, este cálculo puede realizarse en cuestión de segundos ...


Para multiplicar 52 y 11, imagina que hay un espacio entre las 52


52 * 11 = 5_2 (Ponga un espacio imaginario en el medio)

Ahora, ¿qué hacer con ese espacio?

Sólo tiene que añadir 5 y 2 y poner el resultado en el espacio imaginario


Así, los 52 * 11 = 572 (que es su respuesta)


¿No es genial?

Vamos a tratar algunos ejemplos más:


1) 35 * 11 = 3 (3 + 5) = 5 385

2) 81 * 11 = 8 (8 + 1) 1 = 891

3) 72 * 11 = 7 (7 + 2) 2 = 792 etc ..

Con sólo un poco de práctica se puede realizar fácilmente estos sencillos trucos mentales de matemáticas en un abrir y cerrar de ojos.

La gente sentada oposiciones a menudo se quejan de que no podían completar el cuadernillo de preguntas dentro de un cierto período de tiempo que el papel era demasiado largo (l) y.But para su información, déjeme decirle que todos los documentos de todas las oposiciones están diseñados que los estudiantes puedan terminar dentro de los period.Its de tiempo dados sólo que los estudiantes no tienen la efficiency.So requerida en apretada situación de restricción de tiempo donde el tiempo juega un papel muy importante, conocer estas técnicas rápidas de matemáticas mentales le dará una ventaja sobre sus competidores .it será su X-Factor.It le dará esa agudeza e inteligencia requerida para romper las oposiciones.

Vamos a tomar un ejemplo de esta suma que ha sido tomado de la parte del examen de 2010 de un examen Popular Bank PO (Sección Aptitud):

(Q) es divisible por 9 456 138?

Ahora, sólo se tarda 2 segundos para usted para determinar la answer.But si se va por el camino tradicional, entonces le tomará 10 seconds.So se puede ver los difference.Those 8 segundos adicionales que gana, usted puede gastar en otra pregunta .Isn't ella?

No se deje ver la solución

(Respuesta) Para probar si un cierto número es divisible por 9 o no, 'sólo tiene que añadir todos los dígitos del número y si el resultado final es divisible por 9, entonces se puede decir que todo el gran número será divisible por 9 también'.

4 + 5 + 6 + 1 + 3 + 8 = 27

Ahora desde el 27 es divisible por 9, de modo 456,138 será divisible por 9 también.

 A estas alturas ya debe tener alguna idea, lo importante que es conocer estas matemáticas mentales tricks.Knowing estas técnicas simples de cálculo le da una ventaja sobre los demás y se puede obtener un trabajo, obtener ningún crack exámenes competitivos y mucho más.

Aquí están algunos trucos matemáticos mentales más ..

Multiplicar cualquier número grande de 12 mentales en cuestión de segundos

Para multiplicar cualquier número por 12 basta con hacer doble dígito pasado ya partir de entonces cada dígito doble y añadirlo a su vecino

Por ejemplo 21.314 * 12 = 255768

Vamos a dividirlo en pasos simples:

Paso 1: 021 314 * 12 = _____8 (Doble del último dígito 4 = 8)

Paso 2: 021 314 * 12 = ____68 (Ahora Double 1 = 2, y añadirlo a 4, 2 + 4 = 6)

Paso 3: 021 314 * 12 = ___768 (Ahora doble 3 = 6, y añadirlo a 1, 6 + 1 = 7)

Paso 4: 021 314 * 12 = __5768 (Ahora Double 1 = 2, y añadirlo a 3, 2 + 3 = 5)

Paso 5: 021 314 * 12 = _55768 (Ahora Double 2 = 4, y añadirlo a 1, 4 + 1 = 5)

Paso 6: 021 314 * 12 = 255.768 (ahora Doble 0 = 0, y añadirlo a 2, 0 + 2 = 2)

Así que su respuesta final de 21314 * 12 = 255768

Otro ejemplo...

El cálculo de la plaza de números de manera rápida ...

Vamos a calcular el cuadrado de 54
 
Así (54) ^ 2 = 5 ^ 2 4-4 ^ 2 = 25 4 16 ---- = 29 ------- 16 = 2916

Del mismo modo (55) ^ 2 = 5 ^ 2 5 --5 ^ 2 = 25 + 5 ------ 25 = 30 --------- 25 = 3025

Del mismo modo (56) ^ 2 = 5 ^ 2 + 6-6 ^ 2 = 25 + 6 ------ 36 = 31 -------- 36 = 3136 etc ..

Del mismo modo probar cuadrados de 57,58 etc ..

Estos son sólo algunos de los muchos trucos de matemáticas mental possible.There son numerosos otros trucos matemáticos para calculation.If rápido te gustan estos trucos de matemáticas mentales y sentir la necesidad de conocer todos los otros trucos a continuación, descargar y guardar todo el 'trucos' Matemáticas Mental libro electrónico a su PC.But recordar este libro asombroso no es libre (como se esperaba) por lo que tendrá que comprar it.It ha sido lanzado hace sólo unos meses y 90000 (aprox) copias se han vendido already.So Hurry Up, y descarga este asombroso libro de matemáticas mentales ahora.

Do Super Quick Maths Calculation Using Vedic Method

Teaching Mental Maths Tricks to Anyone and Everyone! 

Learning to perform fast mental mathscalculation will help you immensely irrespective of which field of life you deal with.Knowing these mental maths tricks will give you a positive edge over the others.Whether you are a student,aspiring engineer,statistician,scientist,school teacher or anyone else dealing with numbers,learning this quick mental tricks and techniques 

(popularly known as Vedic Maths techniques) is always going to benefit you.

You must have heard of Shakuntala Devi-the lady who performed maths calculations faster than a Computer,you can do it too, just with a little bit of practice.

For example, let say you want to multiply 52*11.This can be calculated in less than 1 second but if you want to do it traditionally,it will take you around 5-6 seconds.Isn't it?

So let see how using a simple mental maths trick,this calculation can be done in a matter of seconds...

To multiply 52 and 11,imagine there is a space between 52

52*11= 5_2 (Put an imaginary space in between)

Now,what to do with that space?

Just add 5 and 2 and put the result in the imaginary space

So, 52 * 11 =572 (which is your answer)

Isn't it great?

Lets try some more examples:

1) 35 * 11 = 3 (3+5) 5 = 385

2) 81 * 11 = 8 (8+1) 1 = 891

3) 72 * 11 = 7 (7+2) 2 = 792 etc..

With just a little bit of practice you can easily perform these simple mental maths tricks in the blink of an eye.

People sitting for competitive exams often complain that they could not complete the Question paper within a certain time period as the paper was too length(l)y.But for your information,let me tell you that all papers of all competitive exams are so designed that students can finish it within the given time period.Its just that student do not have the required efficiency.So in tight time constraint situation where time plays a very important role,knowing these quick mental maths techniques will give you an edge over your competitors.It will be your X-Factor.It will give you that sharpness and smartness required to crack any competitive exams.

Lets take an example of this sum which has been taken from the 2010 question paper of a Popular Bank PO Examination (Aptitude Section):

(Q) Is 456138 divisible by 9?

Now, it only takes 2 seconds for you to determine the answer.But if you go by the traditional way then it will take you 10 seconds.So you can see the difference.Those 8 extra seconds you win,you can spend on other question.Isn't it?

No let see the solution

(Answer) To test whether a certain large number is divisible by 9 or not,'just add all the digits of the number and if the end result is divisible by 9,then you can say that the entire large number will be divisible by 9 too'.

4+5+6+1+3+8=27

Now since 27 is divisible by 9 so 456138 will be divisible by 9 too.

 By now you must have some idea, how important it is to know these mental maths tricks.Knowing these simple calculation techniques gives you an advantage over others and can get you a job,get you crack any competitive exams and much more.

Here are few more mental maths tricks..

Multiply any large number by 12 mentally in seconds

To multiply any number by 12 just double last digit and thereafter double each digit and add it to its neighbour

For example  21314 * 12 =  255768

Lets break it into simple steps:

Step 1: 021314 * 12 =  _____8 (Double of Last Digit 4= 8 )

Step 2: 021314 * 12 =  ____68 (Now Double 1= 2, and add it to 4, 2+4=6)

Step 3: 021314 * 12=   ___768 (Now Double 3=6, and add it to 1, 6+1=7)

Step 4: 021314 * 12=   __5768 (Now Double 1=2, and add it to 3, 2+3=5)

Step 5: 021314 * 12=   _55768 (Now Double  2=4, and add it to 1, 4+1=5)

Step 6: 021314 * 12=   255768 (Now Double 0=0, and add it to 2, 0+2=2)

So your final answer of 21314 * 12 = 255768

Another example...

Calculating Square of numbers quickly...

Lets calculate the square of 54

  

So (54)^2 = 5^2 +4 -- 4^2 = 25 +4 ----16 =29-------16= 2916

Similarly (55)^2 = 5^2 +5 --5^2=25+5------25=30---------25= 3025

Similarly (56)^2 = 5^2 + 6--6^2=25+6------36= 31--------36= 3136 etc..

Similarly try out squares of 57,58 etc..

These are just few of the many Mental Maths Tricks possible.There are numerous other maths tricks for fast calculation.If you like these mental maths tricks and feel the necessity to know all the other tricks then Download and Save the entire 'Mental Maths Tricks' ebook to your PC.But remember this amazing book is not free (as expected) so you will have to buy it.It has been released only a few months ago and 90000 (approx) copies has been sold already.So Hurry Up, and Download this amazing mental maths book now.

Vedic Yoga and the Spiritual Heart - By David Frawley (Pandit Vamadeva Shastri)

The heart (hridaya) is the seat of the Self or Atman in Vedantic thought. Realization of the Self in the heart is the main Vedantic formulation of Moksha or liberation. The Upanishads laud the Self in the heart in many verses and make it the object of many vidyas(ways of knowledge). So do many other Vedantic texts up to modern times. When we refer to ourselves we point to the heart. Compared to the heart, the mind is just our computer system where we hold our information, not our real consciousness or self-identity.

Yet the heart is not just the seat of the Self; as such, it is also the source of all the main aspects and faculties of our entire nature as embodied souls. It is the seat of the mind (chitta) as the Yoga Sutrasindicate. By this is meant not the outer mind but the inner, core or source mind, the source of all our karmas and samskaras. The heart is similarly the source of Prana or our life energy, the force that animates our various bodies from birth to birth, not merely as the breath but as the power behind all that we can do or think. The heart is also the ultimate source of speech and when we speak truly we speak from the heart.

The heart is the source of our entire being. All our different faculties are like different rays branching out from the central light of the heart which is like the Sun. All our energies are conduits of the energy of the heart, however far they may wander from it. In deep sleep we return to this inner light for peace and renewal, showing that we cannot remain apart from it even for a day.

Yet the heart is not just the source of our individual existence (Atman). It is also our place of unity and connection with the cosmic existence (Brahman). It spreads not just through our entire individual beingness but throughout the entire universe. In the heart resides our main connection with the Devatas, the great cosmic powers, the Gods and Goddesses which rule the universe, its evolution and its different planes of existence. Each one of our individual faculties arising from the heart has its corresponding cosmic Deva ruling a corresponding power of nature and the greater universe. The sun, the moon, the stars, the earth and all aspects of the cosmic creative force dwell within the heart.

This heart or hridaya is obviously not the mere physical organ. Nor is it simply the heart center, the anahata chakra of the subtle body, though it is closely related to it. This heart is the core of our being, which is the core of Being itself. The heart is where we experience our own self-being and through it contact the nature of all things. This hridaya could be better called the ‘spiritual heart’ in distinction to the physical and subtle heart centers.

The following is a beautiful prayer of consecration to heart from the Krishna Yajur Veda (Taittiriya Brahmana). It is still commonly chanted in ashrams and temples today, though not everyone contemplates its true meaning. It is often included in the greater Rudram chant sacred to Lord Shiva. It consists of a consecration of all of our faculties, along with their cosmic counterparts, into the heart and the Supreme Being within that. In this way, this heart prayer reconstructs the Cosmic Person (Purusha), the universal Self that is our true Being and is the Brahman, the being of the entire universe. Only when we place the cosmic powers into our individual faculties can we return them to our true heart that is universal.

Such a consecration in the heart is true Pratyahara in the Yogic sense, withdrawing all our faculties for the highest meditation. It is the reintegration of our scattered energy and attention into the Supreme Self, which is the supreme Yoga, the Yoga of the spiritual heart. It can be performed as preliminary to or along with Self-inquiry in order to make it more effective. It can be done along with any other Yoga practices as well. I have added a short commentary to make this ancient Vedic prayer more relevant to the modern reader who may not understand the underlying Vedic concepts.

1. May fire (Agni) be placed in my speech (Vak), my speech in the heart (hridaya), the heart in me (mayi), the I (aham) in the immortal (amritam), the immortal in Brahman.

By Agni or Fire is here meant the Divine light hidden in matter, the way fire is hidden in wood. Through this hidden light of the immanent Divine alone are we able to articulate ourselves, bringing the light of the Self into our activities through the power of speech.

2. May the Wind (Vayu) be placed in my breath (Prana), my breath in the heart, the heart in me, the I in the immortal, the immortal in Brahman.

By Vayu or Wind is meant the Divine energy that operates in the universe on all levels of matter, life and mind. Through this Divine cosmic energy alone all action occurs and our own Prana is able to function, giving us life and capacity on all levels.

3. May the Sun be placed in my eye, my eye in the heart, the heart in me, the I in the immortal, the immortal in Brahman.

By Surya or the Sun is meant the Divine light that illumines the world, which inwardly is the light of consciousness through which the eye functions and the mind perceives

4. May the Moon be placed in my mind, my mind in the heart, the heart in me, the I in the immortal, the immortal in Brahman.

By the Chandra or the Moon is meant the reflective power of the Divine light and awareness to feel and to understand, which is the basis of our emotional nature.

5. May the Directions be placed in my hearing, my hearing in the heart, the heart in me, the I in the immortal, the immortal in Brahman.

The directions of space reflect the Divine presence that envelopes and comprehends everything. Through these powers of space through we can hear, listen and know and become one with the cosmic space that is the space within us.

6. May the Waters placed in my generative fluid, my generative fluid in the heart, the heart in me, the I in the immortal, the immortal in Brahman.

The cosmic Waters are the creative powers in the universe, the Divine Mothers through which all creativity occurs down to the level of procreation. When we link our creative powers with those of the heart, we are reborn through the heart, into immortality, entering into the cosmic waters of consciousness.

7. May the Earth be placed in my body, my body in the heart, the heart in me, the I in the immortal, the immortal in Brahman.

The entire Earth is our real body, of which our physical body is but a representative. This essence of the body dwells in the heart. It is created out of the heart’s desire for embodied existence and lasts as long as this desire continues. By returning the desire for the body into the heart, we can experience the entire universe as our own greater body.

8. May herbs and trees be placed in my hair, my hair in the heart, the heart in me, the I in the immortal, the immortal in Brahman.

All of nature is part of our greater or cosmic body, as we are all the Purusha or Cosmic Person in various forms. By placing all aspects of nature in our heart, which is their true home, we can experience all of nature as ourselves.

9. May Indra be placed in my strength, my strength in the heart, the heart in me, the I in the immortal, the immortal in Brahman.

Indra is the Lord of Power or Shakti, who rules over the universe both externally and internally, as the master force behind all energies and actions. Our true strength, which is that of the heart, is only that of Indra. When we know this, we have the strength of Indra, we gain the universal power!

10. May the Rain God (Parjanya) be placed in my head, my head in the heart, the heart in me, the I in the immortal, the immortal in Brahman.

Parjanya here is the deity of the brain marrow, the subtle fluid or Soma that exists in the head. Placing this creative force of the sky in our heads, we can experience the rain of bliss.

11. May Shiva be placed in my spirit, my spirit in the heart, the heart in me, the I in the immortal, the immortal in Brahman.

Shiva here is Ishana, a Vedic form of Shiva, as the supreme power behind the universe. His spirit or manyu is his energetic spirit, his will-power that directs all things. Placing that Divine will in us, our natural motivation must take us to the Supreme.

12. May my self be placed in the Self, the Self in the heart, the heart in me, the I in the immortal, the immortal in Brahman.

All these consecrations are different forms of placing the Self into the Self, merging the powers of the universal Self into the individual Self, into the heart, into the I, into the immortal, and finally into Brahman, the Absolute. All life really consists of such offerings of the Self to the Self, Brahman to Brahman, God to God.

13. May my Self return again. May my life (Ayur) return again. May my Prana return again. May my will return again.

As long as we are caught in the ego-self, we don’t really have a Self. Our self is another, an object, an image, a worldly appearance or a bodily form. When we offer all aspects of our nature into the heart, we return to our true Self that is everyone and no one.

Similarly, as long as we are caught in the ego or worldly life, we don’t have a real life. We are ruled by Death, desire and compulsion. Only when we contact the universal life in the heart can we be said to be truly alive and to gain our true term of existence, which is immortal. Then all things and all creatures are our life! How much more wonderful this is than merely being trapped in a personal life that is of little interest to anyone but ourselves.

Through this mergence in the heart we gain the highest Prana, which is not just the power of the breath, but the universal vitality and energy. Then our true will, which is for the good of all, natrually returns. Our lives become an offering of joy to joy.

14. May the Universal God (Vaishvanara) increasing with his rays dwell within me as the guardian of immortality.

Agni Vaishvanara or the Universal God is the Vedic symbol for the Supreme Self and liberated soul according to great modern Rishis like Ganapati Muni and Kapali Shastri. All our individual faculties and all their corresponding cosmic powers are portions of his being, which also transcends them.

The Vedic sacrificial journey takes us from the lower form of Agni or fire, which is speech, to the highest form, Vaishvanara, the universal being, the Supreme Self identified with the Sun or the supreme light, Vishnu himself. A related teaching about Agni Vaishvanara occurs in the Chandogya Upanishad.

Notes:

Each of our individual faculties (those of the individual Self or Jivatman) has its cosmic counterpart or correlation with the Universal Being (those of the Supreme Self or Paramatman). Those listed here are the typical Vedic correspondences starting with our five main faculties of speech, breath, eye, mind and ear and their cosmic counterparts of Fire, Wind, Sun, Moon and the Directions of Space. These are the five main faculties of the subtle body or linga sharira. They represent not only the outer organs but their inner essences – our inner speech, inner breath, inner sight, inner mind and inner hearing. Our outer faculties are merely manifestations of these inner powers that are inherent in the soul or Jiva. These five are the five main factors of the internal Vedic sacrifice (Antaryaga) which is the Yoga offering. Ganapati Muni created new modern yogic sacrifice using Vedic verses relative to these five factors called Indra-Yajna.

When Bhagavan Ramana achieved his Self-realization as a mere lad of sixteen, he first simulated the death experience and merged all of his attention and vitality into the heart. This Vedic prayer provides a good method for doing this. It outlines the process of Self-inquiry, not only through the mind, but through all of our faculties. All of our energies have their root in the heart, even the core energy of the body itself. To really practice Self-inquiry is to practice it in such a complete, integral and holistic manner, not simply to repeat the question ‘Who am I’ mentally.

Yet it is not necessary to follow the details of this prayer in one’s meditation. What is important is to learn to merge our speech, breath, mind, eye, ear and other faculties into the heart, along with their cosmic counterparts. Whatever we trace to its origins takes us back to the heart, whether it is the thought-current, the breath-current, the current of speech, the current of attention through listening (the ears), or the place of focus of perception (through the eye). This return to the heart is the return to our true origin and to the Self. It is our real journey home to immortality where our True Being ever abides. ThisHridaya-Vidya, expressed in this manner, can be used to combine and fulfill all other yogic approaches and all of our spiritual striving.

Vedic Science and the Pursuit of Truth By David Frawley (Pandit Vamadeva Shastri)

Real science consists of an objective pursuit of truth through observation and experimentation. It occurs apart from any beliefs or preconceptions about what it is going to find. It is based upon reason and direct perception, in which the reality is allowed to reveal itself to the unbiased eye.

However, the universe we live in is a multidimensional reality from the subatomic to the supragalactic in the realm of physics alone. Biology, medicine, psychology and the social sciences require different perspectives and approaches to deal with appropriately. On top of these are subtle forces and influences, extrasensory, occult and spiritual that many people claim to experience as well and have developed special methods of working with.

Besides any knowledge of the external world is the knowledge of the internal world, the perennial quest for Self-knowledge or knowledge of our true nature, as evidenced by the most primary and important of all life’s many questions, “Who am I.” This inner quest or inner science can be very different in approach than the outer sciences.

From an Indian perspective, we can call this inner science of Self-knowledge, ‘yogic science’. Traditional Yoga and Vedanta also has its goal as the objective pursuit of truth. But it aims at the supreme truth – which is the eternal – that truth which never changes. It regards relative truths – up to and including the very existence of the external world itself – as ultimately an illusion because these eventually, at one time or level or another, are found not to be valid. This yogic science aims not just at the knowledge of the world but an understanding of Knower.

Science and Spirituality in India

In India, science and spirituality have always gone together. Spirituality through Yoga and Vedanta has always been conceived of as a science, a way of knowledge to be approached with reason and experimentation through Yoga and meditation leading to the direct perception of truth. Other Indic systems of thought like Buddhism and Jainism have shared similar views.

Veda itself means knowledge, deriving from the Sanskrit root ‘vid’ meaning to know, to see or to cognize. The Vedas are called Vidyas which means ways of knowledge or perception (a term cognate with Latin video!). The Vedas we might say are the Vidyas or videos of the sages shown on the inner screen of the meditative mind. They were said to have been cognized by the human mind in tune with the universal Being or Brahman.

The Vedas address all aspects of existence through Dharma, the natural laws that uphold the universe, which reflect not only matter and energy but life, mind and consciousness. As such, the Vedas constitute what could be called a science in the modern sense of the word and much more. We can find among the Vedic sciences a whole range of sciences from astronomy and chemistry to psychology and surgery, extending to astrology and to the science of Yoga itself. We can call this integral approach to both the spiritual and material sciences as ‘Vedic science.’

Unlike medieval Europe, traditional India never saw a conflict between science and spirituality. It never suppressed science or art in favor of religion. Rather its arts and sciences developed in harmony with spirituality. However, it did discriminate between the material and the spiritual sciences.

The Higher and Lower Knowledge

This the Mundaka Upanishad makes this clear. “Two sciences are to be known, the higher and the lower. The higher is through which the eternal is known.”
The lower knowledge consists of the outer forms of knowledge through which the transient factors are known, the aspects of name, form and action. The higher knowledge is Self-knowledge through which the nameless, formless being is known.

This division of the higher and lower forms of knowledge reflects the Vedantic definition of reality as that which is eternal and the transient as an illusion. Because of this orientation, historically in India the inner or spiritual science gained the greatest attention, though the outer sciences were not neglected.

The lower sciences, moreover, can similarly be divided into two groups. The first are the usual material sciences like astronomy and medicine such as formulated in modern science. Second are what could be called ‘occult ‘sciences like astrology and Vastu, which modern science has generally neglected or rejected, which suggest subtle influences of intelligence pervading the forces of nature. While the Vedic mind never saw a real division between these two types of outer sciences (for example, Vedic Jyotish includes both astronomy and astrology), since the modern mind does, it is important to note this distinction.

Science as Yoga

However, the distinction between the outer and inner sciences was never meant as a radical division. In the Vedic view, one can approach the outer sciences with an inner vision and turn them into inner sciences as well. In this way, the outer sciences can become inner sciences. That is why we find such diverse subjects from astronomy and mathematics, to music and even grammar defined as paths of Yoga or spiritual paths. We find the same groups of Vedic seers working with and developing the outer as well as the inner sciences from the most ancient times, not finding working with one to necessarily be contrary to working with the other.

It remains possible to approach such outer sciences as physics as spiritual paths or paths of Yoga. They can be part of an inner science of Self-realization if one uses them to connect to the universal Being and Consciousness within the world and within ourselves. Much of modern physics is heading in this direction as it looks for an underlying consciousness to explain the underlying unity of the laws of physics.

Some scholars have said that this Indian emphasis on spirituality prevented the outer sciences from developing in India, since the outer sciences were not given the same priority. But we must remember that the dark ages in India came later than in the West, with repeated foreign invasions and conquests disrupting the country from 1000 AD to 1800 AD. Had this not occurred India would have likely played a greater role in the development of modern science. Today we find many scientists coming out of India and many of these feel quite in harmony with Yoga, Vedanta and Buddhism as well as with modern science.

The Correct Means of Knowledge

Science rests upon a definition of what constitutes the right means of knowledge through which something can be known. Science, like the classical philosophies of India, recognizes the validity of sensory perception and reason as the main means at our ordinary disposal for gaining authentic knowledge about the world and about ourselves.

Yet science is not content with what the senses present us as reality, any more than the mystic or yogi is, though science builds upon rather than rejects what the senses show. Science has created a vast array of special instruments and equipment from microscopes and telescopes that can greatly increase the range of our physical senses. It has added other instruments like radio telescopes which bring in information about the universe from means that are related to but outside the scope of our ordinary senses. It has created special computers to extend the range of computation as well.

While Vedic science recognizes the importance of sensory perception and reason, it considers that there is another, more reliable and internal source of knowledge, particularly necessary for understanding the inner or spiritual world. This is the direct perception of the silent or meditative mind.

The Meditative Mind as the Best Instrument of Science

Vedic thought holds that the best instrument of knowledge is the silent mind. This allows the mind itself, like an unflawed mirror, to directly reflect reality inside oneself. The mind becomes a reliable instrument of direct knowledge beyond the limitations of the senses. This silent mind is clearly defined in the Yoga Sutras of Patanjali and other texts as the state of samadhi. When the mind is in a state of peace and balance it becomes capable of directly perceiving the nature of things, which is consciousness and bliss. This is samadhi-pramana, samadhi as a means of knowledge in yogic thought, which opens up the inner world of the mind as clearly as our eyes open up the outer world of the senses.

In Vedic science, the meditative mind in samadhi is regarded as the appropriate instrument for knowing the inner reality. Pure consciousness, God or Brahman, after all, is beyond name, form, number, time, place and person or it would just be another object or entity in the outer world. That which comprises the totality but is not limited by the totality cannot be examined by the instruments that work to provide knowledge of limited things.

This does not mean that examining the brain waves of meditators and other scientific experiments of this order are not of any value but that these are secondary and indirect means of knowing the internal reality, like trying to examine a person through their body as reflected in a mirror, rather than examining the body directly.

We must employ the right instrument of knowledge to gain adequate knowledge something. One cannot see the Sun with one’s hears, for example. Only the eyes will reveal the light of the Sun. Similarly, the appropriate instrument for knowing the universal Being is not a limited instrument which looks externally, like a telescope, but the silent mind that is able to see within.

Yet while samadhi may not be ordinarily recognized means of knowledge in science, we must note that many great scientific discoveries have been made by scientists when they were in the reverie of the inspired, concentrated or peaceful mind, in a kind of samadhi. Those who do deep research or concentrating thinking also develop the mind in a yogic way that can fall into samadhi, even without knowing what the state is! One could argue that all great discoveries or inspirations arise in a samadhi-like state of absorption and concentration.

Yet samadhis cannot be taken without scrutiny either and, like any source of knowledge, they also can be limited, mixed or partial. They are of different types and lesser Samadhis may not yield entirely correct knowledge.

The Conscious Universe

Modern science and Vedic science also differ in their view of the universe. In Vedic science the universe is a manifestation of consciousness. It is pervaded by consciousness as a universal power. This universal consciousness is different than the embodied consciousness in living beings, though it is related to it.

In modern science, consciousness has been mainly limited to living organisms and identified mainly by the development and functioning of the brain. However, modern science has begun to look for and many scientists recognize such a universal consciousness extending into a life intelligence in all organisms or even a planetary intelligence in the Earth itself. So as we gain a greater understanding of the conscious universe, the approaches of yogic and Vedic science are bound to become more relevant.

Yet Vedic science does not recognize just a background universal consciousness, but a cosmic intelligence and a universal life force to explain how that absolute consciousness is connected to the world of our ordinary experience. It posits God as the universal creator as the supreme intelligence behind the universe and pervading it, not as a mere article of faith or belief. In this way religion can be integrated into a spiritual science as well.

The Need for both Outer and Inner Sciences

Clearly, the outer or material science has its value in helping us to understand and utilize the forces of the outer world. It gives us better technology which can make our lives easier. But when it comes to the inner world, scientific knowledge is often either indirect or misleading. For the inner knowledge, we need to cultivate the yogic sciences with their understanding not only of the physical universe but of the subtle forces behind the senses and of our true nature beyond time and space.

After all the ultimate questions of human life, whether at a personal or a scientific level, are – “What in us can survive death?”and ” How can we gain immortality?” Religions ordinary try to answer such question by faiths, telling us to believe in something of this nature but not showing us how to directly perceive it for ourselves. Yogic science and similar forms of mysticism show us how to know the immortal and eternal in our own minds and hearts. This means that however practical the outer sciences may be for dealing with the external world, our deeper human quest is best addressed through the inner sciences.

Important Vedic Sciences

Vedic Sciences include both subtle or occult sciences like astrology and the inner science of Self-knowledge through Yoga and Vedanta. Yet it sees all sciences as related. All knowledge is ultimately self-knowledge. Our true self is not merely the human or psychological self but the universal Self. Each one of us is a unique manifestation of the universal consciousness, a human embodiment of it, but our true being is one with the entire universe, with all beings, and ultimately with the Absolute beyond all time and space (Parabrahman). The key even to understanding medicine or physics is to look at the forces of the universe as existing both within and around us as powers of consciousness – to our true being in the universe and the entire universe within ourselves.

Yogic Science

Yoga in the classical sense is the practical means of developing the meditative mind to allow for direct perception of truth. As such, it is the basis of all the inner or Vedic sciences. Vyasa, the main ancient commentator on Patanjalis Yoga Sutras, the most important classical text on Yoga, defines Yoga as samadhi or the mind free of conditioning and preconception, the mind in a state of deep meditation. TheYoga Sutras begin with Samadhi Pada or the section dealing with Samadhi. The third and fourth sections of the book also deal mainly with Samyama, which is the joint practice of Dharana, Dhyana and Samadhi.

In the third section of the Yoga Sutras, different forms of knowledge gained by Samadhi are outlined. These include meditations on objects from sites in one’s own body to the forces of nature that reveal both the nature of the universe and can grant superhuman powers. The greatest knowledge that can be revealed by samadhi is that of the Purusha, which is not only our true Self but the Self of the universe and yet, in its own nature, is beyond all manifestation.

The field of Yogic science is vast. It includes practices like asana, pranayama, ritual, mantra and meditation. It can reveal knowledge not only of our ordinary body and mind, but of all aspects of the collective and cosmic minds, extending to the very processes of creation. Yoga contains special ways of knowledge relative to the body, mind, prana, senses and consciousness internally and to the powers of energy, light, matter and space externally.

Ayurveda

Yet the deeper knowledge not only relates to spiritual practices, but to bringing well-being to all aspects of our nature as well. In the Vedic sciences, human well-being is defined as the harmony of body, mind, prana and soul (Atman or Purusha). Ayurveda, Vedic medicine, shows us how to find health and well-being through understanding the forces of nature and consciousness both within and around us.

The main different between Ayurveda and what we could call scientific medicine is that it recognizes an underlying prana or vital energy behind all bodily activities. Modern medicine tries to explain all these processes, sometimes extending to human emotion and intelligence, according to biochemistry alone, as if there were no conscious entity or force of life behind the process. In this regard, modern medicine is often more reductionist and physically based than is modern physics!

The concept of prana posits an overall field of energy and intelligence as a totalistic and holistic power to explain the factors of life at both individual and cosmic levels. As science is now looking for an underlying consciousness behind the universe to explain the laws of physics, it must also look to an underlying cosmic life-force behind life to explain its development. An organic system must include some unique being above and beyond its particular components, processes or chemical reactions.

Vedic Astrology

If we live in a conscious universe, then the lights of the stars which illumine our world must reflect some power of consciousness as well. Jyotish or Vedic astrology is aimed at helping us understand how the lights of the stars and planets affects our own bodies and minds and the fate of our world as a whole.

Time is not simply a force of physics but a power of intelligence and a process of the manifestation of consciousness. Vedic astrology helps us understand the karmic influences coming to us from the greater universe as channeled through the sun, moon and planets of the solar system. It holds that time is not simply neutral or a mere continuum but reflects various rhythms which project forces that affect the life and karma of living beings.

That time is projecting karma through the movement of the luminaries or heavenly bodies is an idea that seems illogical to modern science. But if we recognize that the universe is pervaded by consciousness, we can recognize that light ultimately is a power of consciousness, which means that astronomy must recognize astrology.

Astronomers have often complained that astrology is illogical. Yet actions that go beyond time and space or the ordinary laws of physics are part and parcel of the new physics. With its quarks and quasars, its uncertainty principle and quantum mechanics, physics does not appear any stranger than astrology. Such subtle connections of the new physics may provide some eventual credence for astrology as well.

Conclusion

Once we recognize the place and value of both the outer and inner sciences, we can learn to use both to improve our lives on all levels. This should be our real work as a species and it can be a great adventure of discovery and transformation. This universal pursuit of knowledge can be used to set aside our political and religious differences, which are not a matter of truth or direct perception but of clashing beliefs and opinions. The ultimate unity of science and spirituality can provide a light forward to a true global age of peace and harmony. In such a world the inner technologies of Yoga will be found to be as important as the latest advances in technology, if not more so.