In the same way, when one part of the mind succeeds, you become aware of the failure of the other part – the part that could have been and is not. Now the East has become conscious of the foolishness of not being scientific: it is the reason why we are poor, it is the reason why we are “no one.” This absence is being felt now and the East has begun to turn Western, while the West is feeling its own foolishness, its lack of integration.
Yoga means a total science of man. It is not simply religion. It is the total science of man, the total transcendence of all the parts. And when you transcend parts, you become whole. The whole is not just an accumulation of the parts; it is not a mechanical thing in which all the parts are put in alignment and then there is a whole. No, it is more than a mechanical thing; it is like something artistic.
You can divide a poem into words but then the words mean nothing, and when the whole is there, it is more than words; it has its own identity. It has gaps as well as words, and sometimes gaps are more meaningful than words. A poem becomes poetry only when it says something that has not really been said, when something about it transcends all the parts. If you divide and analyze it, then you have only the parts, and the transcendental flower that was really the thing is lost.
So consciousness is a wholeness. By denying a part you lose something – something that was really significant. And you gain nothing; you gain only extremes. Every extreme becomes a disease, every extreme becomes an illness inside, then you go on and on in turmoil; there is an inner anarchy.
Yoga is the science of transcending anarchy, the science of making your consciousness whole – and you become whole only when you transcend parts. So yoga is neither religion nor science. It is both. Or, it transcends both. You can say it is a scientific religion or a religious science. That is why yoga can be used by anyone belonging to any religion; it can be used by anyone with any type of mind.
In India, all the religions that have developed have very different – in fact, antagonistic – philosophies, concepts, perceptions. They have nothing in common. Between Hinduism and Jainism there is nothing in common; between Hinduism and Buddhism there is nothing in common. There is only one common thing that none of these religions can deny: yoga.
Buddha says, “There is no body, there is no soul,” but he cannot say, “There is no yoga.” Mahavira says, “There is no body, but there is a soul,” but he cannot say, “There is no yoga.” Hinduism says, “There is body, there is soul – and there is yoga.” Yoga remains constant. Even Christianity cannot deny it; even Mohammedanism cannot deny it.