Book: II

The Marga of Knowledge
Chapter: I
Sarashwati is the Hindu goddess of learning: and following the Hindu spirit, she is the embodiment of knowledge– in her most common form she is seen holding a book in one hand, while carrying a veena or lute with the other (‘veena ranjita pustaka haste’, as the Sanskrit mantra which is sung in her praise describes her)– she ‘is’ the answers to human being’s eternal questions about life, mind, matter, consciousness, evolution and the cosmos– she ‘is’ the answer to man’s fundamental question: ‘who am I?’– the veena in her hand signifies that we can approach her or ‘knowledge’ through the marga or path of art– through literature, music, painting, dance, drama, etc. (Para. 1) (OK) Vedas– the ancient religious scriptures of the Hindus are believed to be of divine origin; they are the spiritual source of Hinduism and are considered to be the container of transcendental wisdom– Hindus, as we all know, have a characteristic penchant for myth, and they tend to speak in a language that is metaphorical– it is said that Sarashwati was created from the body of Brahma or the Creator; and the Creator uttered the first Vedic hymn when he saw Sarashwati– it implies the simultaneity of manifestation and awareness as one is incomplete or meaningless without the other– it must be noted that srishti or creation, in the Hindu sense of term, is nothing but the manifestation of the un-manifested– they believe that Brahman or the Universal Soul is the un-manifested reality; it neither has a beginning, nor an end; and it is beyond the scope of human perception and intellect– this un-manifested reality or Brahman becomes the universe through its lila or divine play; and simultaneously, it becomes aware of its manifestations: as along with

its divine play, also awakens its chetana or consciousness, or vice versa– the Hindus believe that, the whole universe, including the human beings are nothing but manifestations of this one uninterrupted reality; and hence they believe that, human consciousness is nothing but an integral part of that divine consciousness which makes them aware of themselves and their environment, which includes the whole cosmos– this awareness when organized becomes ‘knowledge’ or Sarashwati; and Art is a journey along the path of which knowledge is organized and made tangible. Hence to a Hindu art is embodied knowledge and this feeling resonates in the Indian psyche– this approach towards art gets resounding moral support from Indian aesthetical theories, especially from Natyasastra (Dramaturgy) written by famous Indian aesthetician Bharata (circa 200 BC – 200 AD), where Gods declare drama to be the ‘Fifth Veda’– Rig, Sama, Yajur and Atharva were the four original Vedas– and after the four Vedas, Art was considered to be the most ideal medium for evoking spiritual consciousness in the hearts of the mass, especially in the age of degeneration: and we belong to this age. (Para. 2) (OK) We belong to this age of degeneration: and we can hear its echo deep inside our heart– and hence it seems that, it has become necessary, that instead of creating works that are superficial, soulless and passive, we pause for a while and contemplate; and we reexplore the basic truths regarding the realities of Art and creativity– but before we do that, it is necessary that we understand truths that are deeper, regarding the whole creative process, that determines our life, existence, nature and evolution– and this is so because, as artists, as we go deeper into things, it will become clear to us that, Art and creativity, like all other human endeavors, are intimately related to the basic process of our life, mind, environment and evolution; and hence, they cannot be understood in isolation– Art, as we know from our experience, is deeply intertwined with other branches of knowledge, such as, Science, Philosophy and Religion; and the forces that drive them are not different from one another: along the course of human history, Science, Art, Philosophy and Religion have walked hand in hand, and complemented one another;

and together they endeavored to address, humanity’s innumerable questions, regarding the realities of life, mind, matter, consciousness, evolution and the cosmos– and Art being one of the discipline of knowledge, fundamentally intends to reach and reveal ‘truth’, so as to satisfy the innate human desire for knowledge: and in this endeavor lies hidden the reality of Art– and ‘creativity’ is an integral part of that vital force called life, that drives humanity along the course of knowledge and evolution. Now, this is not at all an easy thing to understand the realities of life, mind, matter, consciousness, evolution and the cosmos: in fact one life is not enough to understand them, if we intend to understand them separately– so people, who endeavored to understand them together in one life, intended to find out ‘something’, understanding which, will lead to a complete understanding of ‘everything’– this ‘something’ which leads humanity towards ‘everything’ were given different names in different civilizations: and among them were the wise sages of ancient India, who in the spirit of their civilization, culture and language, identified this ‘something’ as atma, or the soul; or the inner essence of each and every ‘something’; and they identified ‘everything’, as the Brahman, or the Universal sole; or the inner essence of the whole cosmos; and they finally identified atma with the Brahman– and such an understanding led them to a paradigm that is monistic; monism lead them to believe in the basic oneness of all things and events; and monism encouraged them to rise beyond the surface and search for reality that is within: and they termed monism as Advaitavad– the basic tenet of Advaitavad or non-dualism is that, reality is one, without a second– from this monistic point of view, if we look at our civilization, society and culture; and if we look at our own self; it will become instantly clear that, the basic crisis that we are in, is one of fragmentation: the basic oneness seems to be missing, and as a result everything seems to be superficial, directionless, mindless, and out of tune– and this basic truth regarding the contemporary phase of our culture becomes evident if we look at Art. It is very difficult to understand ‘oneness’ from a point of view that is not monistic; and that is simply because, on the surface everything appears to be different; and dualism restricts our vision within the periphery that is mundane– in sharp contrast to

dualism, oneness is exclusively an internal phenomenon: and oneness leads us to an internal unity that is supra-mundane or spiritual– and it is this internal spiritual unity that bind artists with their audience in terms of Art: and it leads them toward enlightenment, liberation and bliss. The spirit of basic oneness leads us to view Art both as a journey, and as an embodiment: journey, from the point of view of the artists; and embodiment, from the point of view of the audience; and it entrusts almost equal role to either of them, in order to bring forth the reality of Art– now, following the above spirit, if we consider Art to be a journey, along the path of which knowledge is organized, and made tangible, our concept of Art becomes essentially dynamic, and its scope vastly increases– and such a perception integrates Art with the mainstream human journey along the path of knowledge– and the journey along the path of knowledge, is once again an integral part of a journey of an even greater dimension: a journey, which can aptly be compared with climbing the steps of heaven; and which in fact is the journey of highest order, called ‘evolution’– again, following the same spirit, we can view Art as organized or embodied knowledge– now, it must be noted that, the path along which awareness is organized, and embodied or made tangible, is primarily intuitive– and such primary organization and embodiment of awareness, is then secondarily organized and embodied by our intellect, in terms of ideas, concepts and imaginations– the scope of the primary organization of awareness, is considered to be infinite; and its embodiment, is considered to be pure– the scope of primary or intuitive organization of awareness is considered to be ‘infinite’ because, intuitive organization of awareness is not a discrete phenomenon: rather, such an organization of awareness is an integral part of a far greater cosmic process, in which awareness is organized along the path of cosmic evolution; of which our evolution is an infinitesimal part– again, such an embodiment of awareness is considered to be ‘pure’, because, truth here is not ‘defiled’ by intellectual interferences, in terms of conceptualizations, imaginations and abstractions: truth here exists as unadulterated reality, and not as some idea– in sharp contrast to the intuitive phenomenon, the scope of our intellect is limited to secondary organization of our primary

intuitive knowledge, in terms of concepts, ideas and imaginations; and making them tangible in terms of myriad signs, symbols, words, rhythms, patterns, orders, etc– hence, higher truths, which defies mundane ideas, rationalities and imaginations, elude our intellect– but to our intuition, such higher truths unfold as direct and unconditional experiences: and we, in general, consider such experiences to be spiritual or supra-mundane– and according to the Hindu ethos, the sole end of such experiences are ‘pure knowledge’; and the purpose of pure knowledge is to ‘evoke’ the inner spirit of man– it is said that, pure knowledge leads humanity to moksh or liberation; and liberation is considered to be the ultimate goal of human evolution– and from this viewpoint, Art, both as a journey, and as an embodiment, is supposed to lead humanity towards that end. Since, we consider Art to be a journey along the marga or path of knowledge, hence it is supposed that, Art will lead us to nowhere but ‘truth’: and until we reach ‘truth’ our journey of Art is assumed to be incomplete– and this is no ordinary truth that we are talking about: we are in search of truths that are of highest order– and according to the Hindu ethos, the truths that are of highest order, are conceived as ‘absolute truths’; while the truths of lower order are considered to be ‘relative truths’ or maya– there are several marga or approaches to knowledge as we just said, and Art is one of them, the others being Science, Philosophy and Religion; and each one of them are supposed to lead us to the same core truth– the biggest challenge to humanity is to reach truth that is unconditional and absolute; and in order to do so, man needs to overcome the hurdles of impure knowledge: the mirages and quick sands of maya; and then only, they can hope to reach the land of pure knowledge: and that is our endeavor. As we know that our individual lives are limited and conditioned; hence the journey towards truth may remain incomplete in one’s individual life– but the process will continue; because, the apparently individual journey of one single artist or scientist in actual reality is an integral part of a larger continuous process: a process, which can aptly be described as the spiritual evolution of the whole humanity– this evolutionary process brings forth an Einstein after Newton or a Kandinsky after Gauguin. (Para. 3)

that fall within the narrow range of our worldly manifestations. knowledge. awareness. Such a cosmic view leads us to perceive our individual worldly life. awareness. embodiment and evolution of the whole cosmos– and as we can only detect the existence of an extremely narrow range of electromagnetic radiation. are actually the manifestations. embodiment and evolution. with the cosmic life. knowledge. a wave is nothing but a manifestation of the ocean itself. awareness. similarly our worldly life. that we know as light. with the cosmic manifestations. which is essentially of nonmaterial origin and nature– and they identified this cosmic phenomenon as chetana or consciousness: and they considered consciousness to be the primary reality and ground of all being. properties and forces that contribute toward the formation of a wave. mind. embodiment and evolution. while the rest of the whole spectrum operates beyond the scope of our mundane eyesight: similarly our life. awareness. as one single process of cosmic dimension– and in such a process. embodiment and evolution. awareness. The non-dualistic outlook of advaitabad leads us to perceive life. can detect an extremely narrow range of cosmic phenomena. mind and matter. as waves in the ocean of consciousness: as we know that. mind and matter that are mundane. embodiment and evolution– and such a cosmic vision empowered them to rise above the mundane limits of human senses and intellect and experience everything as one single phenomenon of cosmic dimension– and these sages in their state of dhyan or meditation experienced this cosmic phenomenon as a dynamic field of pure vibration. the journey and . mind and matter. knowledge. embodiment and evolution. that contribute toward our manifestations. awareness. mind and matter. matter. this cosmic vision is symbolized as the ‘third eye’: and it is assumed to be the jnana netra or eye of knowledge– this cosmic vision enabled the Indian sages to interrelate worldly life. knowledge.Advaitabad or non-dualism led the wise Indian sages to view everything from a cosmic viewpoint– in Indian art. and it further enabled them to interrelate worldly manifestations. manifestation. knowledge. mind and matter. and all the elements. properties and forces of the ocean itself. are actually the elements. knowledge.

‘embodies’ rhythms. matter. ‘body’. ‘body’. it is knowledge . and each one of them know how to synchronize their functions with one another– it is knowledge that enables a sperm to fertilize an egg. ‘manifestation’. a journey in reality is an embodiment of the path. again each one of them appears to us as certain vibration or as certain rhythm. they will appear both as a path and as an embodiment– and this ‘path’ and ‘embodiment’ that we are talking about. are terms that are intimately associated with the phenomena called ‘life’. pattern and order– the vibrations or the rhythms. ‘mind’ and ‘life’. are not any external phenomena. We need to realize that meanings are complex constructions of our intellect: but if we shift our mind from meanings to feelings. awareness. ‘awareness’ and ‘evolution’– it implies that each and every cell of our body are knowledgeable enough to lead a life of their own: they know how to take birth. ‘environment’. ‘mind’ and ‘life’. then each and every term that we use every day appears to us in a new way– for example. etc. and every form of life. in the field of dynamic vibration. ‘nature’. ‘matter’. and in this embodiment lies its end– and from this point of view if we perceive life. ‘life’ appears to us either as a vibration or as a rhythm. mind. Perceiving ‘knowledge’ from this perspective identifies it with the processes of ‘life’. and they know how to lead a collective life– again the higher organs and systems that they form.the end are not two different things: rather. patterns and orders that are ‘matter’. and produce energy. pattern and order. pattern and order– now. and our pancreas knows exactly what amount of insulin is required. but an internal one. patterns and orders of higher degrees. ‘mind’ and ‘life’ along the evolutionary path is specifically the phenomenon that we identify as ‘knowledge’. take food and oxygen. and such interactions bring forth a world in which they all ‘manifest’ and simultaneously become ‘aware’ about their existence– and along the process of life: or along the flow of vibrations. knowledge and evolution. know their individual and collective functions: for example. our heart knows exactly what amount of blood to pump. have their own vibration or their own rhythm. ‘mind’. and ‘evolve’ in the process– and this organization of ‘body’. ‘body’. interact with the vibrations or the rhythms. ‘nature’ and ‘environment’. from bacteria to human beings. patterns and orders that are ‘body’. ‘mind’.

they embodied cosmic rhythm. it is not very difficult to perceive our cosmos also as a rhythm. and this knowledge we have embodied in our mind and body– and similarly. an insect. it is knowledge that enables us to grow up. patterns and orders by their own right– thus. pattern and order are embedded innumerable rhythms. our tribes. patterns and orders– and along the course of evolution. the atoms. we reorganize our rhythms. patterns and orders is known as intuition. our ecological system. our organ systems. the wise Indian sages. when their vibrations were interlocked. and at the same time it is an integral part of our own our pool of knowledge. and this knowledge they have embodied in their mind and body. our social system. our solar system. the molecules. our planetary system. etc. a bird and an animal have acquired knowledge along the path of evolution. patterns and orders. patterns and orders: such as our galactic system. pattern and order: such an embodiment led them to Brahma-jnan or cosmic . our families. pattern and order in which we exist in perfect synchrony– and just as the knowledge that is embodied in an unit cell of our body is its own knowledge. our self. survive and evolve in life– this knowledge we have acquired along the path of evolution. patterns and orders is our inborn or inherent knowledge: and the faculty which enables us to organize and embody this knowledge in our rhythms. patterns and orders in order to accommodate or embody knowledge– and this knowledge that we have embodied in our rhythms. which is infinite: and their sole intention was to access this infinite pool of knowledge– and in order to do so they discovered a technique called yoga: yoga is a technique of meditation through which they could fine tune the vibration of their self with that of the cosmos– during the brief period. considered the whole cosmos as an embodiment of pure knowledge. And since we know now that the reality of our mind and body are rhythms. a plant. hence we can say that we have actually embodied our acquired evolutionary knowledge in our rhythms. each one of them are rhythms. a bacterium. so also the knowledge that is embodied in our self is our own knowledge. and at the same time it belongs to the cosmic pool of knowledge– and hence. our cells. there exists a hierarchy of rhythm. and in this cosmic rhythm. Now. pattern and order.that enables us to spend ten months in our mother’s womb.

orders. it simultaneously becomes aware of itself. and the faculty that enables the cosmos to organize and embody its self awareness is an attribute that is inherent in the cosmic reality. and in that endeavor pure primary knowledge undergoes an abstract treatment in terms of concepts. symbols. Philosophy or Religion– Brahma-jnan leads us to the fact that: the ultimate reality is one without a second. Science. as it is knowledge that is independent of sthan or space. the Indian sages considered it to be the end of all margas or paths of knowledge: be it Art. that the sages understood as knowledge.knowledge. pattern and order– and since it is not subjected to any abstraction. Brahma-jnan is considered to be pure. kal or time. it is considered to be unconditional. which they identified . which is the underlying reality of the whole cosmos. and hence. The wise Indian sages considered knowledge to be a cosmic phenomenon– they assumed that. words. etc. patterns and orders. (Para. patterns. and it remains embodied in one’s rhythm. so as to make them tangible– now. sthan or space. 4) The faculty of our mind that enables us to reorganize primary intuitive knowledge is known as intellect. unlimited and absolute: Brahma-jnan is considered to be absolute. because it is cosmic awareness that is primarily organized by the intuitive faculty of human mind. rhythms. and this is an ongoing process– this primary organization of cosmic self-awareness is the phenomena. and this awareness is simultaneously organized and embodied in its rhythms. the dynamic field of vibration or consciousness. ideas and imaginations in terms of myriad signs. and this is the highest truth. goes through a rhythmic cycle of manifestation and non-manifestation– as the cosmos becomes manifested. ideas and imaginations– and our intellect further enables us to embody these concepts. and patra or individual outlooks are intellectual concepts or mental maps that act as abstract reference points: such conceptual frames of reference tend to condition and limit the absolute character of cosmic knowledge and render it impure. kal or time. and it left them in a state of ananda or transcendental bliss– Brahma-jnan is pure cosmic knowledge of highest order. and patra or individual outlook– here.

the reality of these innumerable rhythms. that binds us together– and through abstract coordination of innumerable concepts. symbols. pattern and order. ideas and imaginations in terms of myriad signs. Abstraction is the starting point of human journey along the path of evolution– it is our ability to bring forth this abstract world of concepts. these so called disciplines of knowledge are abstract intellectual hierarchies. patterns and orders are embodied knowledge: and the knowledge that are individually embodied in the myriad rhythms. planetary system. that enables us to reorganize knowledge that is already primarily organized and embodied in the cosmic reality– and the faculty that enables us to do so is identified as our intellect. solar system. in which our abstract intellectual world is embedded– and in this abstract intellectual world. and we associate ourselves with a particular range of knowledge: and it is our rhythm. patterns. patterns and orders of ever varying dimensions. pattern and order that is cosmic. which resonate together in perfect harmony. insects. plants. identify ourselves with a particular range of rhythm. bacteria. Art. with whom we share rhythms. ideas and imaginations. patterns and orders. etc. we bring forth the reality of language. patterns and orders. are integral parts of the cosmic pool of knowledge. that intend to reorganize our primary organization of awareness in the body of language. evolves a hierarchy of innumerable rhythms.as intuition– and in the rhythm. that is infinite and pure– and we as human beings. (Para. birds. we use language in order to construct hierarchies of concepts. as we just mentioned– and according to the sages. etc. Philosophy and Religion– thus. that emerge and propagate as specific disciplines of knowledge. etc. ideas and imaginations that has made us different and distinct from rest of the rhythms. with whom we share our common ecological system. pattern and order. such as Science. orders. patterns and orders of higher dimensions: such as our fellow animals. 5) . words. rhythms.

that of expression. but also associates non-manifestation with nonawareness. while nonlinguistic communication takes the back seat and are largely ignored– the predominance of linguistic communication in human life generates an apparent picture that lead people to identify communication with expression– and such a perception lead most of us to believe that communication is essentially a language and an expression– and the whole exercise takes for granted the supremacy of human intellect. rather we interact with our environment both individually and collectively and bring forth a world of our own– and the reality of communication lies in the process through which we coordinate our . Physics wants to know the ultimate reality of matter. cognition is associated with enquiry. and this is the underlying hint of Indian mythology that tells us the tale of Brahma and Sarashwati (Ref: Chapter-I. are assumed to have two basic sides or directions– one. and one is tempted to believe that mind is a kind of mirror or camera that captures an objective reality– and human communication is almost singularly associated with language. and that is its fundamental enquiry. and without either of them the subjects are considered to be incomplete in principle– for example. as reality is conventionally presumed to be pre-given. Art. and it conceptually expresses its concepts and ideas regarding matter through the language of Mathematics– if we look closely then it will becomes clear that these two assumed basic sides of each and every subject– that of enquiry and expression are unwittingly associated with the two basic faculties of human mind– that of cognition and communication– now. as we will see later in the course of our discussion– and it implies that the wise Indian sages intuitively realized that mind and reality arise together– hence reality is not a pre-given phenomena. But in reality cognition is a process through which we bring forth our world.Part: II The disciplines of knowledge that we conventionally pursue within the limits of our intellect. Philosophy or Religion. Para 1 and 2)– it not just suggests the simultaneity of manifestation and awareness as one is incomplete or meaningless without the other. be it Science. that of enquiry and the other. which may either assume verbal or nonverbal character.

Art. concepts. artistic.behavior. art. in terms of languages that we identify as scientific. 6) Science. philosophical and religious– approach and language together make a discipline The disciplines of knowledge that we conventionally pursue within the limits of our intellect. and bring forth realities regarding life. from an alternative viewpoint– every artist who is deep into art will possibly agree on this one basic feeling. that all artists in general have toward towards Art– even if his art is conditioned and confined within the limits of petty human intellect. and beyond his concepts that fuels and fills his art– every artist intuitively feels art to be a journey: a journey along the course of which life unfolds itself– and that is possibly why the journey of art is usually identified with the journey of life of an artist– and this is essentially a mental journey. life and mind get connected. and irrespective of his ideas– big or small. On the basis of these understandings we would like to approach knowledge in general. which include the process of one’s life and mind. mind. a drop of tear or a piece of smile is powerful enough to communicate the state of our being. be it Science. Philosophy or Religion. rather its spiritual evolution– and it evolves through the marga of Art. ideas and imaginations hierarchically propagate. Art. Science. and such a coordination can either be linguistic or nonlinguistic– for example. and in the process of this journey. consciousness. get fused together and becomes one– and the same is true for science. philosophy and religion– and this implies that human existence. . Philosophy and Religion are the four basic approaches along which. matter. and imaginations– lofty or mundane. is a journey along the path of knowledge– human mind as we can all feel has an inherent tendency to walk along the path of knowledge– this journey of human mind along the path of knowledge may be described as its evolution. and Art in particular. Philosophy and Religion. evolution and the cosmos. (Para.

that of expression. and it conceptually expresses its concepts and ideas regarding matter through the language of Mathematics– if we look closely then it will becomes clear that these two assumed basic sides of each and every subject– that of enquiry and expression are unwittingly associated with the two basic faculties of human mind– that of cognition and communication– now. and without either of them the subjects are considered to be incomplete in principle– for example. a drop of tear or a piece of smile is powerful enough to communicate the state of our being. as we will see later in the course of our discussion– and it implies that the wise Indian sages intuitively realized that mind and reality arise together– hence reality is not a pre-given phenomena. But in reality cognition is a process through which we bring forth our world. as reality is conventionally presumed to be pre-given. while nonlinguistic communication takes the back seat and are largely ignored– the predominance of linguistic communication in human life generates an apparent picture that lead people to identify communication with expression– and such a perception lead most of us to believe that communication is essentially a language and an expression– and the whole exercise takes for granted the supremacy of human intellect.are assumed to have two basic sides or directions– one. but also associates non-manifestation with nonawareness. cognition is associated with enquiry. Para 1 and 2)– it not just suggests the simultaneity of manifestation and awareness as one is incomplete or meaningless without the other. and that is its fundamental enquiry. and one is tempted to believe that mind is a kind of mirror or camera that captures an objective reality– and human communication is almost singularly associated with language. that of enquiry and the other. and such a coordination can either be linguistic or nonlinguistic– for example. rather we interact with our environment both individually and collectively and bring forth a world of our own– and the reality of communication lies in the process through which we coordinate our behavior. On the basis of these understandings we would like to approach knowledge in general. and this is the underlying hint of Indian mythology that tells us the tale of Brahma and Sarashwati (Ref: Chapter-I. and . Physics wants to know the ultimate reality of matter. which may either assume verbal or nonverbal character.

philosophy and religion– and this implies that human existence. Science. Philosophy and Religion are rooted in human intellect. (Para. and imaginations– lofty or mundane. which include the process of one’s life and mind. Science. rather its spiritual evolution– and it evolves through the marga of Art. and the reason behind it is not very difficult to analyze– here the subject and the object are one and the same. and human intellect is an integral part of human mind. Philosophy and Religion. the specialty of human mind lies in the diversity and vastness of its spectrum and range of cognition. and beyond his concepts that fuels and fills his art– every artist intuitively feels art to be a journey: a journey along the course of which life unfolds itself– and that is possibly why the journey of art is usually identified with the journey of life of an artist– and this is essentially a mental journey. art.Art in particular. is a journey along the path of knowledge– human mind as we can all feel has an inherent tendency to walk along the path of knowledge– this journey of human mind along the path of knowledge may be described as its evolution. get fused together and becomes one– and the same is true for science. and irrespective of his ideas– big or small. life and mind get connected. still the first thing that becomes apparently clear to us is that. and in the process of this journey. hence it is natural that our journey to decipher the realities of these disciplines of knowledge should start with our mind– human mind is a multilayered mystery and only a little of which we can ever decipher in spite of all our efforts. and we do not have any other option– human mind conceals more than it reveals. 6) The foundations of Art. that all artists in general have toward towards Art– even if his art is conditioned and confined within the limits of petty human intellect. and the enormous complexity and richness of its domain of communication– it implies that human enquiry is multi-layered and multi-dimensional and so are its . we have to understand our mind with our mind only. from an alternative viewpoint– every artist who is deep into art will possibly agree on this one basic feeling.

but human communication goes far beyond that– and language is the starting point of that journey. it was taught that bacteria can distinguish food. and they can distinguish water that is less saline. and there if we remember. cognition and communication which are identified as the two basic attributes of human mind are not its exclusive prerogative– they are rather the fundamental characteristics of all living things. from water that contains more of it. rather they communicate with their whole being. and they can also distinguish an warm environment. The so called external world of human beings has its equivalence which are being brought forth by other animals and plants by their own right. But animal communication when compared with that of human beings seems to be vastly limited– an animal cannot explain why it is happy or why it is sad– animals cannot write love letters– thus animal communication is essentially limited within the sphere of their behavioral coordination. (Para. 7) Human beings interact with their environment. starting from the minutest of bacteria. but the worlds brought forth by them are obviously limited in richness and diversity– for . Now. and their communication exposes distinct traits of their emotions– we can apparently follow what they are willing to say– in other words we have an access to their mind and can feel its existence.expressions. both individually and collectively and bring forth a world of their own. from a cold environment. from what is not food. green plants can distinguish between light and darkness. similarly. for example. dogs may communicate by wagging their tail or by making it stiff. which is manifested through their various body movements. or on heat. to the mightiest of humans– in school we have all studied Biology. whether it is in an attacking mood or scared of something– these animals communicate not just with their cries. so on and so forth– it implies that even a bacterium or a plant in the garden has an active faculty of cognition– possession of this faculty conclusively proves that even bacteria and plants have a mind in their own way– again if we follow our pet animal. which has its external and internal counterparts. we can easily understand whether it is hungry.

the same is also true for human beings– thus we can conclude that. while bacteria become a part of our world. the first one among them. from more saline to less saline. perceives the reality to be objective and pregiven. and factors with which they cooperate or compete– and in the process the world brought forth by each one of them spills over and overlaps one another– thus we become a part of the world brought forth by bacteria. similarly the world brought by plants is spread between light and darkness. we become a part of the world brought forth by plants. But we must understand that bacteria or plants do not bring forth human beings or anything else that belong to the human world in the same way we bring forth ourselves and everything else– thus our reality is our creation just as bacteria’s or plants’ or animals’ reality is their creation.example. nor it is an illusion or non-existing– the reality that we perceive is an outcome of the interactions of our mind with our environment– in other words our mind and our world emerge together– our mind provides us with an apparent picture of our environment which we believe to be our reality. similarly. The reality that a bacterium or a plant perceives is the outcome of the individual and collective interactions of their minds with their environment. etc. These external worlds that are being brought forth by different species include their predators and preys. the reality that an animal perceives is also an outcome of the individual and collective interactions of their minds with their environment. mind becomes capable of bringing forth realities that are more complex. the reality of nature and the relation between them– reality is neither objective or pre-given. there are two opposing but widely held perceptions regarding the nature of this so called external reality. or from more moisture to less moisture. as the domain of cognition and communication broadens. similarly. the world brought forth by bacteria are a world which ranges from warm to cool. and the second one among them perceives the reality to be an illusion– both these views fails to understand the reality of our mind. etc. minds become capable of bringing forth realities that are higher– and this is exactly what happened along the path of evolution. Now. as the mind develops. diversified and richer– in other words. while plants become a part of our world. or from food to not food. Human mind is an outcome of this evolutionary process .

so called distinctions such as Art. Now. Science. and in this so called second layer lie the foundations of Art. This internal world is brought forth by a layer of human mind which is obviously higher than the layer which is responsible for bringing forth the so called external world– and we may call this layer the second layer of human mind. This second layer of human mind is determined by the nature of its intellect. though it is obvious that their quality differs and they differ in degrees– human enquiry for food. (Para. The so called second layer of human mind with its inherent tendency to distinguish and categories is largely responsible for these innumerable distinctions– and in this so called second layer lie the foundations of language. we must remember that these so called layers of human mind. Philosophy or Religion. intellect and imagination. 8) Human mind brings forth the human world– it is not just a world of external realities– human world typically consist an internal world along with the simultaneous existence of the external world. Now. This internal world is the world of inner realities– the realities of concepts. the so called domains of reality. and this so called external reality is the outcome of the individual and collective interactions of the initial or first layer of human mind with their environment– and this layer of human mind is determined by the nature of its senses. Science. ideas.and the so called external reality it brings forth is only the first step– we know that human mind is multilayered. Philosophy or Religion are all abstract concepts– mere creations of our mind– and they don’t exist as water-tight compartments. every layer of human mind has its own capacity of cognition and communication that corresponds to the nature of the faculty by which it is determined– the capacity of cognition and communication associated with the initial layer of human mind which is determined by the nature of its senses has its counterparts in the animal world. human expressions of sex are not fundamentally different from that of any animal– but from the second layer onwards the nature of human cognition and communication undergoes a sea change and enters an absolutely new paradigm which has no equal in the animal world– the so called .

it distinguishes the self from its environment– in other words it creates two basic categories. Along with this we have also discussed that cognition and communication are the two basic faculties of human mind– cognition is a process through which human beings bring forth his self and his environment– every cognition has its counterpart which can be described as communication– communication is limited to behavioral coordination so far the first layer of human mind is concerned. both individually and collectively and brings forth a world of its own which has its internal and external counterparts– these internal and external worlds co-exist simultaneously and are intimately related in such a way that. the realities of concepts. ideas. one. 9) (OK) We have already discussed that the so called second layer of human mind which is determined by the nature of our intellect has an inherent tendency to distinguish and categories– and the first thing that it distinguishes is the self. Human mind brings forth its own self both individually and collectively– at the same time human mind brings forth itself both externally and internally– these internal and external. it also interacts with its own self– as human mind brings forth a world of its own. they also become aware of their own selves and this awareness is part of one single process– in other words. ***8) Now. Human being himself is an integral part of his own environment and of which he can never be separated– so as human beings become aware of their environment. as human mind interacts with its environment. Philosophy and Religion– an abstract journey along the path of language– and it is this journey that has made us unique among God’s creation.second layer of human mind is the real starting point of the human journey– an abstract journey into the world of inner realities. as we have already discussed that human mind interacts with its environment. they can never be actually distinguished. individual and collective selves are seamlessly fused in human mind. (Para. that is ‘not-self’. (Para. that is ‘self’ and the other. and this is true for the rest of the beings– communication incorporates . intellect and imagination– a journey into the realm of Science. it also brings forth its own self. Art.

One such idea made tangible in the body of a language is ‘self’. when the second layer of human mind is involved in the process. ‘your color’ and ‘my color’. and imaginations. and the list is innumerable. This second layer of human mind with its inherent tendency to distinguish and categories. etc– in the process the ego self seems to look more real than reality itself. ‘your money’ and ‘my money’. it distinguishes every cells and every atoms. it distinguishes the individuals. which in reality do not have any separate existence as we will see later. the ‘solar system’. ‘human beings’ and what not. ‘animals’. ‘soil’. the ‘earth’. The ego self is an outcome of the second layer of human mind– human intellect distinguishes the self from its environment and interacts with the consecutive abstract distinctions in order to bring forth the ego self. the ‘galaxies’. and the process continues in ever increasing degrees– ‘my house is big and your house is small’. ‘my color is superior’ and ‘your color is inferior’– the process is unending and ever-expanding– words are the bricks that are laid upon one another in order to build the palace in which human beings live– so we can say that human beings live in the abstract world of language– human beings use ‘language’ in order to coordinate these innumerable embodied distinctions in a meaningful way in order to realize their abstract ideas concepts. These innumerable distinctions that are created by human mind and brought into being in the body of ‘words’ are then conceptually related with one another in various meaningful ways in order to bring forth distinctions of higher degrees– such a process brings forth ‘your country and ‘my country’. 10) . fame. and emboldened by its unique ability to enliven these distinctions in myriad shapes and forms in the body innumerable words. family. which is essentially a conceptual creation of the second layer of human mind. rather the ego self. the ‘stars’. it distinguishes the ‘trees’. This ego self is then further associated with all such abstract concepts such as wealth.both linguistic and behavioral coordination. country. power. (Para. ‘your house’ and ‘my house’. ‘my country is rich and your country is poor’. identity. the ‘planets’. class. color. ‘water’. ‘air’. ‘insects’. does not stop after distinguishing the self from not-self: it goes on distinguishing and categorizing everything– it distinguishes the ‘universe’.

such as Science. it is addressed to the universal readership. the realities that these subjects bring forth are ultimately the realities of our mind. Philosophy and Religion are all such abstract ideas and these ideas are made tangible in the body of different languages– only the languages through which these ideas speak are different from their so called verbal counterparts. but one simple thing that we can intuitively understand is that: every human enquiry is ultimately associated with the basic cognitive character of our mind. We have discussed that cognition and communication are the two basic sides or the two basic faculties of human mind– now. will ultimately reflect the pattern of our mind in some way or the other– now. or become aware of are ultimately brought forth by our mind– then we can intuitively realize that. Philosophy and Religion are communicated or made tangible can be said to be universal– poetry is not about an individual poet speaking to an individual reader. The verbal languages through which we speak are largely limited to interpersonal coordination– in sharp contrast to this the languages through which abstract ideas of Science. Philosophy and Religion lies in human mind– on the surface each of these subjects looks different– as the nature of their enquiry or the path they apparently follow seems be distinct and different from one another. Art. (Para. Art. with their characteristic enquiries and expressions are bound to reflect the basic pattern of our mind– their enquiries are basically the enquiries of our mind. the truths that these subjects reveal are ultimately the truths that are embedded in our mind. . everything that we perceive. 11) Thus we see that the foundation of Science. Science. similarly painting is not about an individual artist speaking to an individual viewer. everything that we perceive. it is addressed to the universal viewership– and what is true for Art is also true for Science. and every human expression is ultimately associated with its basic communicative character– hence these subjects that we are talking about. and so are their expressions ultimately the expressions of our mind– hence. Art. Philosophy and Religion. Art.Now. or become aware of. the whole pattern of our mind is far beyond our grasp as we discussed that our mind conceals more than it reveals. Philosophy and Religion.

each of these subjects are conceptually expressed by different symbolic languages which also have a common origin in our mind. he himself. the minutest of the bacteria to the mightiest of human. as we have discussed. and his environment are his own creation. which literally includes everything: everything that he can perceive through his senses. politics and economics are all his own creation. each one of them originates in human mind– furthermore. as we have discussed earlier. mind and matter. distinguishes the self from its environment. ideas. the true nature of its environment. with its inherent tendency to distinguish and categories. he himself is his own creation– neither is he aware that his environment.but at the core. Art. Hence. So we must realize that the basic enquiries of Science. the question that . that is not-self– and it is this first abstract distinction which we call ‘first split’ was pivotal– the ultimate decisive factor that catapulted human destiny along the path of human history and evolution. when the true nature of our mind will be revealed to us it will become clear that the basic enquiries of each of these subjects are not fundamentally different from one another– rather. one. and their inter-relationship– and in this light if we re-view the basic enquiries and expressions of these subjects our point will become clear. and so is his relationship with his environment. and creates two basic categories. and everything that he brings forth through his concepts. time and space. the whole of life. and he also wants to understand his relationship with his environment– now. are his own creation– his environment that include the smallest of the atoms to the largest of the stars. Man wants to know himself and he wants to understand his environment. intellect and imagination. human mind brings forth himself and his environment– in other words. force and movement. that. their enquiries tend to converge on one single issue– and it is regarding the confusion created by the ‘first split’– the so called second layer of our mind which is determined by the nature of our intellect. So. society and culture. Philosophy and Religion circles around the fundamental enquiry of human mind– and it is regarding the true nature of self. that is self and the other. a creation of his own. it implies that. Now. they are all intimately connected– and this is so because. the biggest problem is that he himself is not aware of this fact– he himself is not aware that.

the basic difference between these subjects is of the path they traverse in search of the answer to the fundamental human enquiry. 12) (OK) Thus. with one another– and in the process language emerged– and with it emerged Science. ‘animal’. were brought into being and made tangible in the body of words– these abstract distinctions brought forth the idea of separate entities– thus. Philosophy and Religion– thus. Now. etc. ‘water’. ‘air’.naturally arises is that: why he is not aware that he himself and his environment are his own creation? The answer is rooted in the so called ‘first split’– the first split brings forth the ‘self’ and its ‘environment’– now. ‘tree’. human universe emerged as a collection of an infinite number of separate and distinct objects– and by the irony of fate. which is determined by the nature of our intellect. and which is responsible in bringing forth the human world of infinite distinctions– and ‘Science’. (Para. ‘space’. which were brought into being in the body of words. ‘self’ and ‘environment’ are nothing but two abstract tokens that make the idea of a distinct subject and object or a distinct observer and observed tangible– these abstract tokens that represent various ideas are known as words– the first split was followed by consecutive splits. the ‘earth’. Art. Philosophy and Religion is in how they rerelate these infinite distinctions. and the process of infinite and unending distinctions followed– in the process the ‘sun’. Art. ‘mind’. ‘time’. their creator himself lost his way among his creations: and here lies the biggest human tragedy. ‘body’. ‘matter’. and in the ‘meanings’ they derive from such associations and relationships– and in order to do so. ‘sky’. Philosophy and Religion are rooted in the so called second layer of our mind. ‘Art’. human mind wanted to relate: rather ‘re-relate’ this infinite number of distinct and separate objects. ‘force’. in this world of infinite and unending distinctions. ‘life’. the difference between them is of approach– the difference between Science. ‘Philosophy’ and ‘Religion’ are four of such distinctions in themselves– they try to re-relate this world of apparent distinctions in their own way in search of the answer to the fundamental human enquiry regarding the true nature . the human faculty of conceptual thinking and imagination are employed– thus. Art. Science. the ‘moon’.

Art. they will have to raise themselves above the world of distinctions– they will have to raise themselves above the world brought forth by the senses and the world brought forth by concepts. Philosophy and Religion together form one single path: the path travelled by human mind in its endeavor to explore and expand the frontier of knowledge– in order to know the true nature of self. the true nature of its environment. We need to understand that the terms such as time and space or cause and effect are nothing but our intellectual creations which help us to generate an apparent picture which is far removed from reality– an apparent picture which we perceive to be real– and until we can break away with and raise ourselves above our conventional barriers of mundane rationality. philosophical truths and religious truths. and their inter-relationship. the true nature of its environment. which is responsible in bringing forth the human world of distinctions. and Art that is tied to that same convention believes beauty to be an attribute of form and color– and in order to raise ourselves above our conventional barriers of mundane rationality we will have to overcome the barriers imposed on us by the first two layers of our mind: the barriers of senses and the barriers of intellect– then only we can step into the world brought forth by the third layer of our mind– our world of consciousness. it is evident that in order to know the true nature of self. Since the conventional margas of knowledge we are talking about are all rooted in the so called second layer of our mind. and their inter-relationship. and their interrelationship– it implies that the path they travel are abstract and the differences between them are apparent and relative– it further implies that the truths they bring forth cannot be absolute in nature: the so called scientific truths. artistic truths. (Para.of self. are all relative and partial– in reality Science. tries to understand the reality of matter in matter itself. which is limited by the conventional barriers of mundane rationality. reality will always remain to be elusive– Science. ideas. the true nature of its environment. 13) (OK) . intellect and imagination– they will have to raise themselves above the world which is limited by cause and effect– they will have to raise themselves above the world which is limited by time and space.

intellect and consciousness are less real or unreal than one another– they arise with our state of mind. undivided and absolute knowledge– it is a world where the true nature of self. plant and animal. intellect and imagination: and as to such a person the world brought forth through concepts. and as the state of our mind changes. or our consciousness. time and space. and hence cannot properly be expressed by words– it is a world where democracy and dictatorship. But in reality none of the worlds that are consecutively brought forth by our senses. and none of them are less real than the other. animate and inanimate lose their meaning– it is a world where the journeys of Science. the world brought forth by our consciousness is very different from the world brought forth by our intellect. cause and effect. and their inter-relationships are revealed. water and gas are brought forth. as it cannot be accessed through senses or intellect– and an even bigger challenge lies in expressing the reality brought forth by it. sky and earth. and it is very difficult for someone who is limited within the world of senses to properly comprehend the world brought forth by our concepts. ideas. the true nature of its environment. air and water. Art.Beyond this world of distinctions lies the world of unity– accessing this world brought forth by the third layer of our mind. Philosophy and Religion converge and complement one another and lead us to the realm of pure. is the biggest challenge to humanity. mind and matter. the higher reality being the fact that each of the external states of apparent stability corresponds to an . Now. intellect and imagination seems to be vague and unreal– similarly. lose their validity– it is a world where the distinctions between you and I. as we know that the world brought forth by our intellect is very different from the world brought forth by our senses. as the world which our consciousness brings forth is beyond our day to day world of intellectual distinctions. ideas. reality that it brings forth changes with it– as the internal state of agitation of the water molecules rises. and it is immensely difficult for a person who is limited within the world of intellectual distinctions to comprehend the world brought forth by our consciousness: and to such a person the reality brought forth by our consciousness seems to be vague and unreal. its external state changes from that of being solid to liquid and then to gas. and the realities of ice.

knowledge can elevate our mind to a higher level. or by concentrating one’s mind on the mental image of a flame. 14) (OK) Now. such as the rhythm of one’s breath. or on the rhythmic utterance of a mantra. we have discussed that the world brought forth by our consciousness lies beyond the realm of our senses and intellect. but the higher reality that these theories lead us to. the realities brought forth by various levels of our mind have their own parallel existence. and finally because all these realities are ultimately an external manifestation of one single inner reality– grasping the essence of this one single inner reality is our goal. but their existences overlap one another as the various levels of our mind are not water tight compartments. in no way deny the existence of the world brought forth by Newtonian mechanics. Meditation is a process through which one’s engagements with the world brought forth by the first two layers of human mind are dissolved– once one’s mind overcome the barriers imposed by his senses and intellect. but denying the existence of this spectrum beyond its visible domain will be considered unscientific. Indian sages had an access to this world and they approached it through the paths of dhyan or meditation. as human mind has successfully created tools and instruments which enable us to perceive the invisible portions of this spectrum. he reaches the threshold of the world brought forth by human consciousness– in order to do so one has to engage his mind on one single item. which is consistent with the day to day world of macroscopic reality– it proves that. (Para. or a flower. The theory of relativity and quantum mechanics has brought into being realities that are beyond the scopes of classical physics. in other words. and it is never possible to peek into the mysteries of this supra-mundane world through the myopic lenses of our logical eyesight.internal level of agitation of the same water molecules. and knowledge enables us to access reality that is higher. etc– and when the sense organs are finally detached and the . We must remember that our eyes can only see a very limited range of the electromagnetic spectrum. science has expanded the scope of our mind. it has enabled us to perceive things that are beyond the scopes of our senses– it proves that knowledge can expand the scope of our mind.

intellect and imagination– he will feel the universe not as a collection of distinct objects. and this is a tremendous experience– he will experience the entire environment which now includes the whole universe in a direct way. interpenetrating one another.thinking mind is completely silenced a feeling of calm and tranquility engulfs him– in such state his mind will transcend all feelings of separateness and fragmentation and he will strongly feel an intense oneness with his environment– in such state it is said that his mind will re-awake. ideas. and it is never possible to capture the experiences of one plane of mind from that of another plane in exactly the same way– for example. beyond the barriers of concepts.and he is resonating with the entire universe– he will be able to feel that his individual vibrations and the vibrations of his environment are basically one single vibration– he will finally overcome the ‘first split’ and all consecutive splits– he will feel that his relation with his environment is not one of subject and object or observer and the observed– he will feel that he and his environment is one uninterrupted reality– he will finally feel the basic oneness of nature and he himself being an integral part of it– he will feel reality to be one without a second. or as an all-pervading rhythmic sound. or simply as a vibration– he will be able to feel that his entire being is vibrating with his environment . (Para. the process through which it brings forth its own world– each layer has its corresponding faculties of cognition and communication. and such an experience will invariably leave him with a feeling of transcendental bliss. his mind will become supra-sensitive. 15) (OK) Now. and along with it he will be able to feel the vibrations of his immediate environment– he will be able to feel that his mind and body are not two separate things– he will be able to feel that he himself and his environment are not two separate entities– over time and practice he will feel that his mind is slowly expanding and enfolding the whole universe and at the same time the whole universe is enfolding him and both of them are mutually filling one another. each layer of our mind has its own dynamics. but as an all-engulfing shimmering light. when an infant cries the mother can understand that her baby is hungry and . flowing into one another. and he will be able to feel his own vibrations.

they get pregnant. uninterrupted. by the levels employment and wages. Thus we see that in the world of mother and child and in the world of animals the whole process of cognition and communication as described above do not involve any words. The realities of our intellectual world are different from the realities of our sensual world. poetry and drama– such a world is beyond all scopes of the first layer of our mind and hence it is never be possible for a child (or an animal) to understand the complex world of human adults: the world brought forth by the second layer of our mind. we invariably get entangled into the world weaved out of words and languages– we get entangled into the world we have built with our concepts and ideas– we get entangled into a world where the basic necessities of our life are determined by the states of business and commerce. But this simple enquiry about food changes its dimension as we humans step into the second layer of our mind– there. and the mother can precisely understand why her baby is crying. cause and effect. to understand the true experiences of undivided. riots and revolutions– such an enquiry has led to unending literature. they have families. neither it seems to be necessary– the whole process of cognition and communication as described in the above two examples occurs within the limits of the first layer of mind.as she offers her breast the child starts to suckle it and stops crying– the child is aware that she is hungry. etc. time and space. and so are their enquiries and expressions– and for similar reasons it is very difficult for most of us. discrimination. by the nature of economics and politics. thousands of lectures are delivered on them– such an enquiry has led to innumerable wars. whose minds are largely restricted to logical reasoning. they lactate their infants. and responds accordingly– a similar behavior is true for all mammals– again. and when a tiger is hungry it hunts and eats the deer– when these animals are on heat they have sex. and the list is unending– thousands of meetings are organized on this issue. they give birth. common men. categorization. and which is largely the only layer in case of most animals. and she knows where to get her food and how to ask for it. interpenetrating reality . supply and demand. etc. when a deer is hungry it goes to the jungle and eat grass and leaves that are available. they live in groups and they effectively communicate without using a single word.

with that of the first layer of our mind which are determined by the nature of our senses. they are too limited to express such a profound experience of cosmic unity– the true expression of such a state is serenity. etc. our concept of relationship predominates our relationship. if we compare the experiences of the third layer of our mind which are essentially determined by the nature of our consciousness. as encountered by an enlightened mind in a state of consciousness– the realities of the world brought forth by our consciousness are very different from the realities brought forth by our intellect– and exactly for the same reason it is equally difficult for the enlightened one to convey his living experiences of oneness through words– as words originate in the second layer of our mind. tranquility. discrimination. words are merely abstract embodied distinctions created by our discriminating intellect. direct and immediate– in both these spheres our experiences are not hindered by the interference of ideas and concepts.beyond cause and effect. and since. (Para. which is in sharp contrast to the nature of knowledge acquired in the second layer of our mind which is predominantly rational– the third similarity. and thus. in both these spheres the nature of knowledge is intuitive. bliss. a drop of tear is enough to express our sorrow and a smile is enough to express our joy. in both these spheres our experience of reality is straight forward. which is very subtle but far more profound is only revealed to an introspective observer and it is regarding the emotional states and its associated vibrations that are involved and manifested in the whole mental process of cognition and communication– the point is that. we find an apparent similarity– firstly. 16) (OK) Now. and similarly. and such pure expressions are associated with the first and third layers of our mind– the moment we start talking about our sorrow or joy we start moving away from it and we get entangled in the world of concepts regarding joy and sorrow which are woven by words– in the second layer of our mind our concept of life predominates life. and our concept of love predominates love. time and space. which is the hallmark of the second layer of our mind and which is determined by the nature of our intellect– secondly. detachment and transcendental silence. in .

love. which again depends upon unending factors. which. taking the whole picture into account let us imagine that one person is being asked by another person that how is he doing.the second layer of our mind our concept of reality predominates reality itself– thus. etc. as he knows that the contents of his answers which are merely words and sentences can at most bring forth an approximate abstract conceptual picture of his reality. anger. anxiety. love. hatred. along with that. in the second layer of our mind our communication loses its straight forward. whether other people are listening or not. in the process of our human journey we unwittingly undermine the communicative strength of direct expression and the expressivity of pure emotion. is his own individual-personal vibration and the situation in which he is placed. which in fact is the vibration of his environment– now. one can be affected by a combination of a number of emotions. anger. to an initiated listener who is well aware about the dynamics of vibration. the outside temperature. joy. and again the list is unending– each of these emotional states. fear. and the list is unending. neither of his possible verbal answers will carry any real meaning. love. there are so many emotional states in which one can be. anger and fear. Now. each of their combinations have their own vibrations– again. in other words. love and anger. which in fact is the most common question that we encounter almost every day– and he can either answer in one word. such as sorrow. but not reality itself– such an initiated listener will only be concerned about the vibrations that emanates from the person’s speech patterns and the rhythm of his body movements and the way he . or he may try to explain his situation. the available shades. our expressions loses its purity and simplicity and becomes dislocated and far removed– thus. direct and unhindered character. such as his relationship with the questioner. love. each of these vibrations and their manifestations depends upon the nature of the individual person that he is actually. hatred and anxiety. such as ‘fine’ or ‘ok’. again. and the possibilities are again innumerable– but. such as love and joy. whether he will have to catch a train or not. each of their shades. each of these states have innumerable shades. anger. fear. fear and hatred. though we all are aware that the purity of a drop of tear or a piece of smile are far more eloquent than thousand words. etc.

the experiences are profound and expressions sublime. In sharp contrast to the above situation. tranquility. and that of the sages. including life. expressions associated with the first and third layers of our mind are straight forward and direct– the communication between mother and child as we discussed above do not call for any word to mediate their feelings– the mother and child coordinate their actions and understand one another through their mutual vibrations: their rhythms interlock in perfectly harmony– similarly. animals. which are associated with the experience of the sages in their meditative state of enlightenment– in such a state. fine tuned the innermost rhythm of their being with that of the rhythm of their environment. his real self. as we mentioned earlier. as an eternal rhythmic flow of life and death– and to them was revealed the cosmic nature of all relationships: it led them to experience the basic oneness of all things and events. mountains. and in such a state they encountered reality that is higher– a reality which appeared to them as one uninterrupted vibration or rhythm– and along with it. water. including the air. and the fellow human beings. are the expressions of serenity. birds. and with the sun. forests. and with all its elements. and the whole cosmos– and it led them to embrace love that is transcendental– and in either of the cases. these sages through their advanced dhyan or meditation. through mutual coordination of their individual vibrations– and it is exactly this spirit of expression that seems to be similar between the worlds brought forth by our senses and our consciousness. concepts and ideas– and the whole mental process of cognition and communication is perfectly brought about. life unfolded itself in its entirety in front of them. the realities brought forth by the nature of our senses and that of our consciousness differ in depth and they differ in degrees of . detachment and silence. But in spite of the apparent similarities of experience and expression that are associated with the first and third layer of our mind. as mentioned above: the mother and child.synchronizes them with that of the person who has asked him the question– and in them lies hidden his real situation. and neither of them are affected by undue intrusion of words. the distant stars. nature and the whole cosmos– and it evoked in them a feeling of intimate kinship with the fullness of their environment: with the earth. bliss.

and their nature are determined by institutions. higher and profound– our senses can at most pick up the vibrations of our environment that are on its surface. and value systems that largely run on rationality and logic– in the intellectual world of humans. (Para. firstly. cultures.fineness–the realities brought forth by our senses are largely limited to the surface of our environment. be it gathering food or finding a mate. our consciousness can pick up vibrations that are spread even towards its core. and human habitat is part of the ‘techno sphere’ he has conceptually created– in the human world the concept of food predominates food. they know whom to chase and whom to run away from. which are its finer vibrations. the concept of love predominates love. which are its grosser vibrations– in sharp contrast to this. in both these worlds reality is intuitively experienced as one and the self is experienced as an integral part of this uninterrupted oneness– it implies that in the world of senses and in the world of consciousness self do not have any existence which is conceptually distinct from its environment– and in these two realms the nature of distinctions and their interrelationships are exclusively intuitive– animals can intuitively distinguish between predators and prays. whereas the realities brought forth by our consciousness are beyond the surface– the realities of our world of consciousness are much deeper. the third layer of our mind which is determined by the nature of our consciousness brings forth a world that is beyond our world of intellectual discrimination and categorization– hence. animals choose their mates and bond with them and no concept intrude in between their relationships– they are intuitively one with their habitat: no animal can ever think that he is conceptually separate from it– in sharp contrast to the world of animals. the concept of living predominates living. 17) Thus. it is clear that the first layer of our mind which is determined by the nature of our senses brings forth a world that precedes our world of intellectual discrimination and categorization as brought forth by the nature of our intellect– again. human world is a world of concepts and ideas– in the human world logic and rationality are involved in every step. intuition is grossly overpowered by logic and .

in these two worlds the self and its environment are not two distinctly separate things. however grand may be the imagination. the self and its environment are integral parts of one single uninterrupted reality. . as we discussed earlier) become redundant– and along with it become redundant ideas. however interesting may be the concept. ego self loses its significance. in these two worlds the issue of ‘first split’ (between the self and its environment. however fascinating may be the idea. 12 of Chapter-I). 10 & Para. and none of them can ever overcome this limit– and since ego self is essentially a conceptual reality brought forth by our discriminating and categorizing intellect. Secondly. in the worlds as brought forth by our senses and our consciousness. and the consecutive splits does not arise– and with this doesn’t arise the question of an active and intelligent ‘I’ looking at a collection of passive objects to be exploited at wish– and hence. however penetrating may be the logic. water. Thirdly. in both these worlds the question of self interacting with its environment does not arise– as because. conceptual thinking. as it happens in the world of intellectual distinctions– for example. they are not affected by the characteristic splits of the intellectual world– and hence. logical relationship and rational knowledge– it is sad but true that. in these two worlds the self interacts with its own self. however powerful may be the rationality. as there is no conceptual line demarcating the self and its environment. since. in Para. each one of us are conceptually aware of our self and our environment. warmth. they are rather one single entity interpenetrating one another– so we can say that. as we discussed earlier. food. hence in both these worlds there is no existence of ego self– the moment we move below or beyond the second layer of our mind. they are all ultimately destined to be limited within the narrow boundaries of human intellect.rationality– but intuition plays the predominant role in the realm of the senses and becomes many times stronger in the realm of consciousness– the distinctions become finer and the oneness becomes much more intense. animals. in both these worlds the question of re-relating the split fragments(made tangible in the body of words. trees. since the worlds brought forth by our senses and our consciousness remain beyond the reach of our intellect. imaginations. hence. our environment consists of air.

In the process of our life. and the moment one of them leaves us. and the list is unending– now. we can conclude that this ‘awareness’ we are discussing about. we grew up. become old. and as there is no intellectual distinction between the self and its environment. from the moment the egg in our mother’s womb got fertilized with our father’s sperm we started drawing elements from our environment and simultaneously releasing them there only. it becomes a part of our environment. when we breath. both of us are integral parts of one single reality. so shall we demand that the water molecules that are in our body at any instant of time is part of our self. or become aware about one another– and since. we exchange air with our environment. seventy percent of our body mass consists of water. etc. and one day when we die we return to nature– and if we think in this way our individual life will seem to be a wave in the infinite ocean of our environment. as there is no line that can demarcate us from our environment. do anyone of us precisely know where exactly is the boundary. and it is equally true for each and every elements that constitutes us and our environment– our self is constantly exchanging water with our environment. and a wave can never be separated from the ocean– the words ‘wave’ and ‘ocean’ are nothing but intellectual distinctions created by the second layer of our mind. and so are the words ‘self’ and ‘environment’. mere creations of our discriminating intellect. where the self ends and the environment begins. and in return it releases an oxygen molecule which we inhale. our conceptual demarcation of our self and our environment sounds as absurd as this– the carbon dioxide molecule that leaves our body when we exhale is being picked up by the green plant in our garden. we spill into one another and there is nothing that can separate us. we interpenetrate one another. the same air that is inside us is also around us. is at the same time the awareness of the self and that of its environment– and of course . in the process we were born.other human beings. so there is no line that can demarcate the green plant in our garden from its environment. So we can say that the self flows into its environment and the environment flows into the self and they mutually brings forth one another. in the realms of our senses and consciousness reality is uninterrupted and is experienced as one.

once again. the religion of their parents. Now. and they realized that one can only step into this world of consciousness. and which is determined by the nature of our intellect. and the consecutive splits (Ref: Chapter-I. educated and the uneducated. When we become aware that reality is one and uninterrupted– when we become aware that the self and its environment are one single entity– when we become aware that all distinctions are apparent– when we become aware that our awareness fundamentally proves that our environment. which is an exclusive phenomena of the second layer of our mind. Para. in the level of our consciousness. 18) (OK) Indian sages were part of this awareness. what exactly is the difference between the nature of awareness that results from our senses that precedes our intellect. (Para. there is one more vital factor that makes them fundamentally different– and that arises from the fact that. or the countries to which they belong do not . the children of the rich and the poor. degree and profundity. if one can overcome all fragmentations and intellectual distinctions– if one can overcome the first split. 12) – if one can overcome one’s ego self. as it is exclusively intuitive in nature– such an awareness can never be interpreted logically within the limits of rational knowledge. 10 & Para. play together– hence the color of their skin. from that of our consciousness that post-cedes it– apart from the fact that their nature of awareness differs in depth. If we closely look at the world of the children we do not find much evidence of their distinct ‘I-ness’– hence. we become aware about our awareness– and it is this second degree of awareness that makes its nature essentially spiritual. which includes the whole cosmos is aware– when we become aware that this cosmic awareness is not possible until the whole cosmos is living– when we become aware that our awareness is an integral part of that one uninterrupted cosmic awareness– when we become aware that our life is an integral part of that cosmic life– when we become aware that our consciousness is an integral part of that cosmic consciousness– we become spiritually enlightened– and this enlightenment is rooted in our consciousness.such an awareness is beyond the scope of our intellect. the most valid question that arises at this juncture is that.

color. culture and language– with one’s caste. but the world as brought forth by the children is not a world of their imagination– it is their real world. job. the birds and the bees that sing and dance near their window. surname and clan– with one’s country. the house in which they stay. creed. they talk with their pet animals. and everything around them seems to be living and somewhat similar to them– the life of their environment comes alive in the paintings they make– and they effortlessly communicate with everything animate and inanimate– they talk with their dolls. and they talk with everything– and their dialogues do not necessary demand exact words or appropriate sentences. they talk with the plants. the plants in the garden where they play. the bed on which they sleep. the cars which they ride. But their world rapidly change as they grow up– the intellectual faculty of their mind open up. in the process of growing up one learns to distinguish and identify oneself with one’s parents. Fairytales of older days and cartoon films of our present time tries to portray an approximate picture of the world as perceived by the children– but it must be noted that. salary and status– with one’s friends and colleagues– with one’s wife and children– with one’s property and bank balance– and the list is innumerable– and with all these abstract concepts one . they talk with the birds. they talk with the pictures. college and university– with one’s degrees. family and relatives– with one’s name. and they start to distinguish everything– they learn it from their environment which they continuously bring forth. class and religion– with one’s school. both individually and collectively– they learn to systematically discriminate and categorize. the pictures on the wall and the wall itself.come in between their relationships– children do not find much difference between living and nonliving beings– the toys and the dolls with which they play. and simultaneously learn to re-relate them rationally through ideas concepts and imaginations– they understand this endeavor as ‘knowledge’– and they believe this to be the only valid approach to knowledge in human society– and they use each and every opportunity of distinction in order to bring forth their selves– and they identify themselves with these selves which are essentially their own conceptual creations– for example. cartoon films and fairytales are mere imaginations of its authors.

as everything that we see around us. and they realized that the absolute is beyond the scope of either of them. and hence they always looked beyond the surface for truth. It was not difficult for them to understand the limitation of the senses and the limitations of intellect. taste and feel.brings forth oneself– and if he is ever asked that who is he actually. son of Mr. ideas and imaginations with which they associate their identity– and which is made tangible in the body of words. the three basic things of which all things are made. are transitory in nature– days give way to nights and nights give way to days. mind and matter. moon waxes and wanes. everything that we hear. tides ebb and flow. and they delved into the depth of their mind in their endeavor to reach the core– it was not difficult for them to realize that the truths regarding the true nature of self will never be revealed to them until they can decipher the ultimate realities of life. which are abstract intellectual distinctions in themselves– the reality of abstract self– within the narrow limits of the second layer of human mind. they wanted to know the true nature of self– these introvert sages were introspective by their very nature and their minds were transcendental. so and so. everything that we smell. which is determined by the nature of human intellect. and everything that is manmade are inherently transitory– the reality captured by the senses has an impermanent character. so and so. and their logic was simple– everything that is part of nature. and which by its very character is discriminating and categorizing– is known as one’s ‘ego self’. men goes through cycles of life and death. (Para. seasons change. belonging to such and such nationality and faith. he will confidently answer that he is Mr. having such and such degrees and working with such and such company– to him that is what he is– his identity– and he absolutely associates himself with the realities of the above abstract concepts without a speck of doubt. Thus. the reality captured by the intellect also has an impermanent character– . 19) (OK) Indian sages wanted to know themselves. and the same is true for animals and plants– similarly. the reality of abstract self that one brings forth both individually and collectively– through multitude of abstract concepts. staying at such and such address.

but it propelled them to move upstream against all intellectual odds in order to satisfy their spiritual quest– and with this search started their metaphysical journey into the realm of the absolute. These sages believed that human journey is a journey towards the ultimate truth. maya is only an apparent reality that veils the absolute from the eyes of the uninitiated– as time changes. time was considered to be a relative reality or maya– similarly. as space changes. towards the absolute– hence their primary endeavor was to overcome maya. the veil that do not allow men to perceive the absolute– and naturally. realities that are relative and realities that are absolute– these relative realities were known as maya. their fundamental question was ‘what is it that does not change?’. wealth perishes. youth decays. the next big question to them was how is it ever possible to overcome maya– after long contemplation they concluded that one can only overcome maya if one can completely detach oneself from the world of apparent . something that is eternal– their existing knowledge failed them to provide any satisfactory answer to their question. they are relative with respect to the absolute– this gave birth to the concept of multiple layers of realities. so on and so forth. Now. losers give way to winners. something that is conclusively permanent in nature.monarchy rises and falls. which they aptly called Brahmavidya– Brahmavidya literally means ‘cosmic knowledge’. relationships break. it is the theoretical-intellectual approach along the marga or path of knowledge in order to know or conceptualize the ultimate nature of reality. and maya is not exactly illusion as is commonly understood. space was also considered to be a relative reality or maya– life that changes was considered to be maya– mind that changes was considered to be maya– matter that changes was considered to be maya– in other words the world as captured by human senses and intellect was considered to be nothing but maya or a sub-absolute reality. and ‘what is its true nature?’– and these sages were in search of something that does not change. if absolute is something that does not change automatically implies that something that changes must be ‘relative’– and in this sense the reality captured by the senses and the intellect were supposed to be relative. The basic premise of these sages was that ‘absolute’ is something that does not change– so naturally.

but in that case the knowledge they have acquired will go with them forever. it can be defined as the practical approach regarding the art of union with the ultimate. or to make an effort to reconstruct their experience through words at the risk of intellectual degeneration of their knowledge– and they realized that in either case humanity will stand to be the loser as it will be deprived of this unprecedented human endeavor and experience. one gets attached with the world of maya through one’s senses and through one’s mind– so they decided to withdraw their senses from the outer world and they endeavored to rise beyond all manmade concepts and ideas– they performed this experiment and perfected it over time and this experimentation gave birth to a completely new discipline called Yogasastra– Yogasastra literally means the ‘science of yoking or joining’. and one can feel the cosmic oneness. and hence it can register the finest vibrations that are around him– in this state of mind one can intuitively feel the whole cosmos. and a feeling of bliss engulfs his mind– in this state of placidity one’s mind becomes immensely sensitive. Yogasastra empowered these sages as they could systematically step jump into the world of consciousness through the paths of dhyan or meditation as described earlier– yoga or these meditative exercises unfolded an unforeseen reality that propelled them to move along the path of consciousness to an higher and even higher stage– in that stage they experienced reality as pure vibration– they realized true self as an integral part of this cosmic vibration– they realized that when the vibration of the self is fine tuned with the cosmic vibrations the mind calms down and becomes placid and then one is completely at peace with oneself.realities– now. in quest of pure knowledge– in order to overcome this crisis they interrelated the two parallel disciplines of Brahmavidya and Yogasastra that they developed in close succession– and these two parallel disciplines . and in order to do so they will have to continue with their meditative silence. But the biggest problem of the whole exercise was that the experience of the world of consciousness could not be properly expressed through words and every effort of verbal expression literally undermined the real experience– hence the sages were in great dilemma: either to preserve the purity and sanctity of their knowledge.

Art. concepts and imaginations. second and third layers of our mind– but we petty human beings out of our aham or ego tend to cling to certain realities that are apparent or maya. We have already discussed in fair detail the three levels of human mind and their associated realities which apparently seem to be conflicting and contradictory. so are the realities as brought forth by our senses. (Para. 20) (OK) Brahmavidya is cosmic knowledge in the truest sense of term– it is the confluence of Science.when pursued together complimented one another and propelled one into the marga of pure knowledge which was their goal– and anyone who pursued these two disciplines in synchrony experienced the reality as brought forth by human consciousness. The wise Indian sages who were into Brahmavidya also practiced Yogasastra simultaneously– as they realized that the ego self is the single biggest stumbling block in one’s way into the world of oneness. Philosophy and Religion that leads one to the ocean of pure and undivided knowledge– Brahmavidya is basically the grand unifying theory that organically incorporates all the margas of knowledge into one structural whole– this spirit of oneness is the basic underlying scheme or the background score of Indian metaphysics– and it is this spirit of oneness that has led Brahmavidya to unify the apparently opposing ideas and conflicting realities into one organic whole. as it involves ideas. and words are intellectual distinctions– thus the picture of the ultimate brought forth by Brahmavidya is conditioned by the second layer of human mind. the images captured by a camera change in front of our eyes. intellect and consciousness change as we move along the first. and out of our avidya or ignorance cannot see the reality that is all pervading and absolute. and plane theoretical knowledge is . Yogasastra compliments Brahmavidya– Yogasastra is the art that gives us the required firsthand experience of reality which is free from the interference of ideas and concepts– hence Brahmavidya and Yogasastra together makes our knowledge complete. but which are not so as we know now– just as when we change the lenses and filters. Brahmavidya is the science that gives us an approximate picture of reality– it is approximate because it is expressed through words.

and it further implies that our mind and body are intimately linked and their rhythms mutually reflect one another– these sages intuitively realized that our mind and body are not two separate . Art. when we are depressed or in pain the rhythm of our breath tend to become slower. These wise sages rose above their aham or ego through regular practice of dhyan or yoga-meditation and systematically experienced reality that is one and uninterrupted in the realm of their consciousness as described earlier– then they interpreted their experiences and reconstructed them in a language that is metaphorical. when we are angry or agitated the rhythm of our breath tend to become faster than what is normal. on the other hand. and for that they need to prepare their mind– yoga is basically a concentration exercise that trains the mind and makes it powerful– and only through yoga the mind can overcome the final barrier of ego and transcend to the world of consciousness. where reality is experienced as pure vibration– such knowledge leads one to the world beyond language– and such knowledge can only be obtained through systematic and simultaneous persuasion of Brahmavidya and Yogasastra. Now let us reconstruct ‘Brahmavidya’ and ‘Yogasastra’ in the light of our present experiences of Science. as thoughts are conditioned and limited by our intellect and imagination– such knowledge leads one into a world of intimate experience. and see them dissolving into one another into the marga of pure and unconditioned knowledge– such knowledge leads one to the world of achintya or the unthinkable. Art.never enough to overcome this hurdle. and the normal rhythm of our breath indicates that we are fine and composed– it implies that our emotional state which is conventionally believed to be a mental phenomena is linked to the rhythm of our breath which is assumed to be a physical phenomena. It is commonly observed that. Philosophy and Religion. Philosophy and Religion in order to build one coherent system that can primarily answer our fundamental enquiries. we get the answers to our fundamental questions regarding life mind and matter– and along with that we can overcome the barriers of Science. in order to convey the essence of their supramundane experiences within the narrow corridor of intellect and imagination– and if we deconstruct their reality in the context of our present experiences.

they actually could cool it down through back calculation: i. so theoretically. mind and environment can temporarily fall out of tune. which literally means control of life– they saw life as a dynamic process which manifests itself through various rhythms and vibrations. sthula or ‘gross’ and sukshma or ‘fine’ specifically refer to vibrations. mind and our environment. if they could control any one of them. exist as pure vibrations in reality– they realized that. and in such a case a disturbance would invariably be registered in the system or in the dynamic process called prana or life. and which would be reflected in our moods. together with our environment.things. they are rather integral parts of one single unbroken process– a process of uninterrupted rhythms and vibrations. so they renamed the part of the body which is made of flesh and blood as sthula sarira or the gross body. by controlling the rhythm of their breath. or may be affected somehow. sentiments and emotions. for one reason or the other the harmony of these vibrations that we call body. they actually could . and in their associated fluctuations–and they devised an ingenious method through which they could retune such disturbances that affects the harmony of the system– these sages called this method pranayam. and it was completely a new experience for them. and the mind as sukshma sarira or the fine body– here. and since each one of them are various manifestations of one single integral process that included our body.e. when their mind tended to become depressed or sad. the nearest examples at hand are our heart and pulse beats. as they realized that we. and similarly. by not letting it inhale and exhale at a faster rate as it usually happens when one is angry or agitated. automatically the rest are bound to come under their control– and in order to empirically test this theoretical presumption they started doing various breathing exercises in order to gain control over the rhythm of their breath– in the process they realized that through regular breathing exercise one could systematically control the rhythm of their breath. the rhythms of our breath and the fluctuations of our mind– they further realized that all these vibrations are interconnected. and they realized that all such disturbances would be appropriately manifested through various changes of our mental state. as they realized that when their mind tended to become angry or agitated.

following the spirit of Brahmavidya and Yogasastra is the highest level of human mind which is not conditioned by splits. and in the process gained voluntary control over their moods. since the approach of Brahmavidya and Yogasastra are essentially organic. spiritual knowledge by its very nature is immediate. unconditional and pure– for example. according to Brahmavidya and Yogasastra. rich and complex literature on these subjects were produced that serves as a base to each and every the marga of human knowledge– we are restricting ourselves to the essence of Brahmavidya and Yogasastra. sentiments and emotions. certain things need to be explained and clarified at this juncture before we proceed further– firstly. reality do not follow the laws of . 21) (OK) Now. love that is unconditional is spiritual and similarly. intuitive. the disciplines of Brahmavidya and Yogasastra were developed in India over a few thousand years. heart that is pure is spiritual– fourthly. so it neither has a centre nor an end. by not letting it inhale and exhale at a slower rate as it usually happens when one is depressed or sad– thus they could control their mental state and its associated fluctuations. so we need to understand life first in order to truly understand Art– thirdly. so that we can get into its true spirit of cosmic oneness. it is never possible to segregate Art from other fields of knowledge. and this they conceptualized as moksha or liberation. neither it is possible to view it separately from the very process of life. diverse. (Para. and hence it a realm which is beyond the reach of logic. and their way into the world of oneness was cleared– and with that they went one step closer towards their ultimate goal: their ultimate goal was to resonate with the cosmos in perfect harmony. Brahmavidya and Yogasastra together leads us to the spiritual– ‘spiritual’ is something that belongs to the realm of consciousness. reality is infinite. rationality and language: so.boost it up by controlling the rhythm of their breath. and thus they became the master of their mind– and this capacity to control the vibrations of their own mind empowered them to demolish their aham or ego. and which will help us to view Art from an alternative standpoint– secondly. and consciousness. and during this period an immense amount of fascinating. fragmentations and distinctions.

once again whenever we use the word ‘external’. and imagination– until they can derive a systematic process through which they can reach the world as brought forth by human consciousness– till then it will not be possible by any one of them to decipher the ultimate reality of matter. in order to understand reality the Indian sages wanted to know the mind first. It is true that the theories of relativity and quantum mechanics has considerably expanded the scope of rational mind. and when we use the word ‘internal’. we refer to the vibrations that are the finest– and exactly in the same spirit the distinction between the words ‘external’ and ‘internal’ gets blurred. the ultimate reality of mind and the ultimate reality of art– and until then their journey will remain incomplete– and along with that will remain incomplete the journey of man. Art. 22) (OK) The vibrations we have been discussing all along are in no way material in nature: Brahmavidya and Yogasastra regard consciousness to be the fundamental reality and the primary ground of all being. we basically refer to the vibrations that are gross. (Para. hence reality neither has a surface nor a core. From the above discussion it becomes clear that the disciplines of Science. we basically refer to the vibrations that are gross.Geometry. ideas. hence. . the ultimate reality of life. and experience that is direct– hence. and exactly that had been our endeavor so long. and when we use the word ‘core’. Philosophy and Religion are all still very limited in spite of their apparent spectacular advancements as claimed by men– they are all ultimately limited within the realm of our intellect– it is true that these disciplines in there advanced level could overcome rationality in the conventional sense of term– as a result the theories of relativity and quantum mechanics could take shape in physics– and for similar reasons abstract expressionism could take shape in art– but until they can go beyond the world brought forth by concepts. we refer to the vibrations that are fine– the confusion if any are created by our intellect and the abstract distinctions brought forth by it. so whenever we use the word ‘surface’. and reality cannot be captured by any rational logic of human intellect. reality is all pervading and so it neither has an internal or external. and it is a direct outcome of knowledge that is intuitive.

life on earth and life beyond. And what is true for Science is also true for Art. and then only it can quench human thirst for eternal truth– and if Religion can achieve this. soul and rebirth. its demarcation with Science will blur and both of them will converge and walk the ultimate human path of pure and unconditioned knowledge. so must also Religion be able to systematically re-experience what is true over and over again– truth has to be a living experience and not a thing of past– Religion need to transcend itself in order to overcome this limitation. in order to quench the eternal human thirst. what is good and what is evil. and these subjects has their own advantage because they are less rigidly bound within the parameters of conventional logic. Religion in all shapes and forms has an inherent tendency to transcend logic in order to overcome the barriers of senses and intellect– Religion transcends mundane logic in order to answer eternal human enquiries regarding life and death. these questions of man are answered in most imaginative of ways– and most of their answers blindly relate to and rely upon truths experienced by one single individual in some distant past. at least in the Western sense of term starts with Logic which is considered to be the ideal method of thought and research– such an approach limits the scope of the subject within rational parameters and binds it largely within the realm of the second layer of human mind– until Philosophy can .just as a microscope or a telescope has considerably expanded the scope of our vision– but what we need to understand is that all these theories will remain incomplete until they can be systematically related to our consciousness– and in order to do so science will have to transcend science– incorporation of consciousness within the scientific framework will in all possibility result in demolishment of the framework itself– and once this framework is broken then with all possibility science will walk its ultimate path– this path is the path of spiritual consciousness– the path of pure and unconditioned knowledge. and most of them lacks a systematic process through which such an experience can be repeated and reexperienced at will by an initiated individual in his own life– as a result truths degenerate and become dogmas over time– as Science can repeat any of its experiments. Philosophy. so on and so forth. Philosophy and Religion. and the enquiries are unending– now.

and in spite of their apparently ‘deep’. color and line that ranges from intelligent to spontaneous. as we experience now are largely limited to ‘depiction’ and ‘expression’. emotional states and reactions of their authors. though internal. depict realities as brought forth by concepts. however subdued– again. internal agitations. regarding their sensual. as its realities are beyond the scopes of rational knowledge– if Philosophy realizes that intuition leads to a higher mode of knowledge– and if Philosophy incorporates intuitive knowledge in its domain. rather. then only it will merge into the ultimate spiritual path of pure and unconditioned knowledge. Now. also have a suppressed simultaneous ‘expressive’ undercurrent in them. and have a predominantly ‘expressive’ overtone. and are restricted to realities that are mundane and external– while the later. ‘fascinating’ or ‘out of the box’ expositions. and have a predominantly ‘depictive’ overtone: and which are broadly classified as ‘realisticnaturalistic-impressionistic’ art. in the very process of application of colors. Now. ideas and imagination. or. a varying combination of these two dimensions are in play– art which are largely engaged with the realities that are mundane and external. and which are broadly classified under ‘expressionism’. intellectual and spiritual realizations. Art. in between these two ends of ‘impressionistic’ and ‘expressionist’ art lies a fascinatingly diversified range of art that are engaged with the realities that are brought forth by concepts. it can never step into the world brought forth by human consciousness. Art that are ‘depictive’. that ranges from obscure to bizarre– the former among them are largely limited to the surface. are ultimately confined within the narrow limits of human intellect. as they invariably reflect some artistic emotion of their authors. either depict a reality as brought forth by human senses. and such art make good use . in each of them. ‘lofty’. ideas and imagination. etc. art which are engaged with realities that are internal and higher. and there it will walk hand in hand with Science and Religion. or purely expressive. invariably have a ‘depictive’ undercurrent in them: through applications of form.overcome this limitation. and these two dimensions render Art a linguistic character. no art is purely depictive. ‘expressionistic’ art intend to depict the feelings. this in-between range can be broadly clubbed under ‘symbolistic’ art. as we just mentioned.

or maya (Ref: Chapter-I. space and character are essentially transitory. and hence. and the intellectual paradigm in which it is embedded: pathetically overlooks the tremendous scope and potential of ‘nonlinguistic’ and ‘non-intellectual’ communication in Art– but this shouldn’t come as a shock. who essentially believe in. Art will have to make a transition from the realm of the intellect to the realm of the consciousness: and for such a transition the knowledge and practice of Brahmavidya and Yogasastra are an essential precondition (Ref:Chapter-I. Para 5)– its background. hence.Para20)– if we can suitably expand our paradigm so as to incorporate non-linguistic and non-intellectual communication in Art. Para3/Para20) is reached.of both its ‘depictive’ and ‘expressive’ dimensions that are available. the artist has to rise above his mundane self and evoke artistic emotions that are not specific to any particular individual or situation–such a paradigm believes that the reality of specific time. and then only Art will walk hand in hand with Science. is largely limited within the domain of linguistic communication (Ref: Chapter-I. Art’s journey will remain incomplete in essence– since truth that is absolute is beyond all scopes of intellectual comprehension (Ref:ChapterI. Para 11): and for that. and their ideas. artistic communication are fundamentally ‘impersonal’ and ‘universal’(Ref: Chapter-I. because such ‘non-linguistic’ and ‘nonintellectual’ communication in Art becomes relevant and meaningful only in the context of a paradigm which believes that. and intend to depict and express their selves. (Para. Thus the whole corpus of our so called Modern-Contemporary Art. through art. history and influences. as we can clearly see. then Art that will transcend the barriers of intellect and language. in order to reach truth that is absolute. until absolute truth(Ref: Chapter-I. will merge into the ultimate spiritual path of pure and unconditioned knowledge. 23) . Para3/Para20)– and since such a paradigm considers Art to be a marga of pure knowledge. the psyche of its artists. and as Art is supposed to lead one to truth that is absolute: hence. to the truth that it leads is inevitably less than absolute. Philosophy and Religion: and that is our endeavor.Para3/Para20).

it literally means that ‘Truth is the Lord. and such an ‘ideal’ is essentially a concept. or were not equipped enough to formally express their innermost creative experience philosophically through words: direct vision and immediate experience are the two legs on which Art walks along the marga of knowledge. and from this point of view. Aesthetics was considered to be the study of ideal form or beauty. varied and eventful history of art. or through hammer. than the rule. spontaneous and non-intellectual experience of art. chisel and stone were either not very philosophical. rather towards the highest reality– art that follows the spirit of Brahmavidya and Yogasastra associate beauty exclusively with truth and reality. and this association finds its profound expression in the ancient Sanskrit phrase: ‘Satyam Shivam Sundaram’. but towards the ‘real’. and without either of them the discipline of Art remains incomplete– the basic spirit of Brahmavidya and Yogasastra is to unify theoretical speculation with creative experience: examples of such successful synchronization of theory and practice are not very abundant in our long. Brahmavidya and Yogasastra primarily intend to overcome the barriers imposed by human intellect and transcend into the realm of consciousness.Among the four margas of knowledge that we have been discussing all along Art is the one that is in biggest jeopardy– this jeopardy is a direct outcome of the confusions and conflicts from which Art suffers the most– firstly. hence their engagement with art were predominantly intellectual and most of them lacked direct. Secondly. where experiences are direct and knowledge is intuitive. visionaryartists like Wassily Kandinsky are rather exceptions. and He is . hence the journey of Brahmavidya and Yogasastra is not towards any ideal. brush and canvas. on the other hand majority of the artists who were directly engaged with art through colors. and it limits the whole journey of Art within the second layer of human mind– in sharp contrast to this. most of these aestheticians were rooted in Western philosophical thought process which has an inherent tendency to coordinate the ‘real’ with the ‘ideal’. a creation of human intellect. the aestheticians who were largely responsible for piling up the abstract theoretical corpus of art were primarily philosophers and only a few among them were serious and regular artists themselves.

even if we assume beauty to be a property of matter or an attribute of external form for the sake of logic. and matter is the object that is being observed by the self– and that the mind which is identified as the self is the only internal phenomena and the rest that are not-self belong to the world that is external– such a thought . bound to be rooted in the same place. it considers matter to be the primary reality and the ground of all being. or an attribute of external form– in sharp contrast to this Brahmavidya and Yogasastra regard consciousness to be the fundamental reality and the primary ground of all being. even then they are bound to be an internal phenomena. because it is well aware about the fact that all rational knowledge and logical thinking are ultimately rooted in the second layer of human mind which is determined by the nature of our intellect. the Ultimate Reality or Shivam. and such a tradition made people believe beauty to be a property of matter. and that mind is something that is conscious. Thirdly. whereas matter is something that is passive– mind is the observer or the subject and it is identified with the ‘self’. and the Supreme Beauty or Sundaram– Satyam Shivam Sundaram resonates the basic spirit of oneness of Brahmavidya and Yogasastra. the Western mind is an evolutionary outcome of its history and culture which always emphasized on the fundamentality of matter. it resoundingly declares the equivalence of the Absolute Truth or Satyam. (Para. which is essentially an outcome of the ‘first split’ in the second layer of our mind that we discussed in great detail– such an outlook leads one to believe that mind and matter belongs to two separate and distinct realms. and it unifies truth. so. are hence. and along with matter. reality and beauty and makes them one single entity. its associated properties and attributes. and limitations of which we have discussed in great detail– the truth regarding the fundamentality of consciousness is a direct outcome of knowledge that is intuitive and experiences that are direct– the knowledge that is founded in Brahmavidya and Yogasastra makes us aware that the reality of matter is essentially rooted in our mind.Beautiful’. and it is not at all bothered to bring forward any logic to prove this crucial point. 24) (OK) The idea regarding the fundamentality of matter is rooted in dualism.

consciousness is a cosmic phenomena. 25) (OK) Brahmavidya and Yogasastra experiences the whole cosmos as pure vibration which are essentially of nonmaterial origin and nature. and everything that we can perceive and imagine are integral parts of this reality which is one and uninterrupted– and since the whole cosmos is sentient. and thus in the dualistic tradition of thought beauty is associated with matter. hence beauty belongs to the realm of ‘not-self’ or matter. In sharp contrast to this. a tradition that sees the conscious mind as something that exclusively belongs to the realm of the internal. Again. and it is essentially an internal phenomenon– such a tradition regards consciousness to be the primary reality. and matter that is passive as something that exclusively belongs to the realm of the external. and which in other words lead to the conclusion that a conscious mind can never have an existence independent of the body– such a thought process led its thinkers to believe that mind arises out of some particular arrangement of matter. and considers reality to be advaita or non-dual or that is one without a second. each one of us. and as we have already discussed that it regards consciousness as the primary reality. hence we can comfortably conclude that these vibrations are actually identified as consciousness– hence consciousness is not something which is limited to the mind of an individual. knowledge and culture that are founded in Brahmavidya and Yogasastra make us aware that beauty belongs exclusively to the realm of the spirit. (Para. is automatically tempted to the conclude that such a conscious mind is invariably associated with the body that is made of matter– rather the mind resides somewhere in the body.process systematically leads to the conclusion that matter is exclusively an external phenomena– and since beauty is something that is being observed by the mind. and such a thought process carried to its logical extreme led them to presume that life and mind are outcomes of such random associations of matter– and in such a tradition it is very natural for people to consider matter to be the primary reality and the ground of all being. it is naturally considered to be living and anything that is living goes through cycles . it is rather the ‘primary reality’.

matter and life– such a state is associated with the Absolute. they are rather two ends of one hypothetical circle– ‘sleeping consciousness’ or when pure consciousness is in a state of rest implies that there exists no cosmic vibration. pure consciousness moves to a state of activity and vibrations reappear. and such a state is described as the state of ‘sleeping consciousness’. matter and life. It must be noted that the ‘cycles of activity and rest’ that we just mentioned are not mechanical or material cyclic movements against time as we experience on earth. and hence in this state the question of mind. space and causation cannot exist. Para20). and with it does arise time. and such a state of activity is described as the state of ‘awaken consciousness’. which equivalents to zero– against this state of absolute rest exists the state of activity in which pure consciousness is in a state of action or karma: and in this state everything is momentary and transient. space and causation. and hence in this state there is no manifestation. and which is truly infinite– when this cosmos which is ‘pure consciousness’ is at rest its vibrations settles down to zero. in this state exists awareness and manifestation. space and causation– from this state of rest. in this state appears mind. Para3/Para20)– in this state vibrations reappear which ranges from . Para2/Para5).of activity and rest. matter and life does not arise. hence this is known as the state of sub-absolute reality or maya as described earlier (Ref: Chapter-I. cosmic life is associated with immortality. and in sharp contrast to our life that is essentially marked by its limitations. or that the cosmic vibration is zero. as we have explained earlier that manifestation and awareness arise together (Ref: Chapter-I. and it is exactly what the Indian sages were in search of from time immemorial(Ref: Chapter-I. hence they named this state of absolute rest as the Ultimate Reality– it is the state in which cosmic vibrations are at their ‘finest level’. time. and with it does not arise the issue of time. in this state of cosmic rest there is no existence of this universe. neither can exist mind. in this state there is no awareness. everything changes. but it must be noted here that this cosmic life is quite different from the mortal life that we experience on earth. which in other words imply that the spread of cosmic life is limitless. which in other words tantamount to the fact that everything is in a state of absolute rest: in such a state of absolute rest.

hence neither could it be conceptualized through ideas. yet infinite. such as: the Absolute is neither this. whereas with the world of maya or our universe that is manifested. expressed. hence the sages said that each self is finite. matter and life. as the vibrations associated with it are the finest or zero. we can clearly ‘see’ these two ends of one single reality eternally flowing together. with it appear time. as ideas always fell short. has an un-manifested counterpart which is unlimited. nor that. as words are always inadequate and deceptive. and at the same time it is both. are associated vibrations that are of positive value and that ranges from fine to gross– as vibrations appear.gross to fine. yet immortal. then we can clearly see that every manifested self which is limited. as for example. finer the vibrations it will register and respond to: highest is the mind that will register and respond to the vibrations that are finest– so we must realize that according to Brahmavidya and Yogasastra the Absolute and the world of maya which comprises our universe. awareness and manifestation appear with it. the Absolute neither has a beginning nor an end. words originate in our discriminating intellect and bear in them the spirit of maya– the Absolute defied all mundane logic– hence whenever they approached the Absolute literarily through Brahmavidya they either spoke in a language that is metaphorical or used a language that is de-affirmative and contradictory. space and causation. for both beginning and end originate and reside in Him– and similarly originate and reside in . nor could it be imagined. and the existence of one implicitly predicates the existence of the other– once we rise above the concepts of time. space and causation and along with it appear mind. higher the level of mind. mortal. just as we cannot imagine space-time or n-dimensional space in Physics– they were aware that the Absolute could not be brought forth by words. are basically two ends of one single reality: hence their existence are simultaneous. 26) (OK) The Indian sages were aware of the fact that the Absolute is something which is beyond all scopes of intellectual comprehension. (Para. yet unexpressed– Absolute is the reality that is un-manifested.

neither akash nor prana. samadhi takes one’s mind to a level which is beyond all levels of awareness and expression. which is the cosmic un-manifested reality as we said earlier. purusha or the inner reality. and silence becomes his only expression– the sages described that in such a state of mind reality of the self and the cosmos is experienced as one uninterrupted stream of vibration– in such a state of mind one’s awareness becomes cosmic and one experiences life that is immortal. As these sages realized that the reality of the Absolute could never be ‘grasped’. neither light nor darkness. stillness and motion. and hence one rises above all mortal and transitory feelings of attachment. and which they described as the Brahman or the Cosmic Soul– such a state of unity of the individual soul and the Cosmic Soul is known as samadhi which can aptly be described as a state of perfect mental equilibrium. an extremely fine resonance is created. and prana or life in which all force originate. which they described as their atman or soul. anger. and in such a state of orchestration the mind becomes shanta or tranquil as it reaches samabhava or equanimity. attraction. and hence spiritual. When the innermost vibrations of the self rings in perfect harmony with the innermost vibrations of the cosmos. and they devised a way of yoga through which they could fine tune or interlock their own inner vibrations with the finer vibrations of the cosmos– the sages who were in very advanced stages. fear. (Para. hatred. akash or the sky in which all forms originate. etc. etc: but Absolute is neither time nor space. light and darkness. through yoga could interlock their finest inner vibration. and these sages only became secondarily aware of their state of samadhi or equilibrium when they returned from their highest supraconscious state– hence they often compared samadhi with dreamless slumber. and liberation was their ultimate goal.Him both time and space. 27) (OK) . and prakriti or the outer reality. and in such a state of mind one experiences ananda or bliss. etc– and such a state of one’s unity and harmony with the cosmos is conceptualized as moksha or liberation. with that of the finest vibration of the cosmos. and which is their own un-manifested reality. neither stillness nor motion. it could only be ‘experienced’: and such experiences by their very nature were nonintellectual and direct. neither purusha nor prakriti.

and as we . which are of nonmaterial origin and nature. and fill our lungs with fresh oxygen. are associated with concepts such as ‘surface’. that ranges from gross to fine– the vibrations that are gross. let us think entirely in terms of ‘vibrations’ or ‘consciousness’. ‘core’. as we explained earlier (Ref: Chapter-I. and it implies that the vibration which corresponds to the highest order of fineness is obviously the vibration whose value is zero– and since zero vibration is associated with a state in which there is no awareness: hence in this state of unawareness or zero vibration. we can comfortably replace the word ‘mind’ with ‘self’. as we have realized that the ultimate realities of our existence and environment are pure vibrations. and hence they are maya. and which we have identified as consciousness: hence. and the vibrations that are fine. Para18)– the innermost vibration of the self. as we no more differentiate between mind and body– as we now realize ‘self’ to be a set of vibration. that ranges from gross to fine.Now. Our self interact with our environment– once again we must not forget that the reality of our environment are also vibrations or consciousness. are associated with the concept such as ‘internal’. and the vibrations that are fine. the vibrations that are gross. which typically has its internal and external counterparts– and since we are talking in terms of vibrations or consciousness. are associated with the concept called ‘mind’. are associated with the concept called ‘body’. are the vibrations that are finest. ‘external’ etc. and sum up our synthesis so far– as we discussed earlier that human minds interact with its environment both individually and collectively and bring forth a world of its own. can we ever know which part of such a good feeling results from interactions that are specifically physical and exactly differentiate it from our interactions that are mental?– and hence all such differences between mind and body are essentially conceptual: ‘mind’ and ‘body’ are creations of our discriminating intellect. etc– and our self and our environment are integral parts of this one uninterrupted reality: ‘ocean and its waves’. and these vibrations can never be differentiated– for example when we go to some village which is far away from our city. we feel nice and we happy. the question of manifestation does not arise.

attitudes and state of mind are again influenced by our feelings. attitudes and state of mind– and since our environment invariably includes our self. circulatory system. which are associated with our sentiments. such as our cells. etc. again several events called self make a family. Now our self interacts with our environment: and since we are thinking in terms of vibrations or consciousness. and we must remember that ‘events’ are nothing but dynamic interactions in this field of uninterrupted vibrations or consciousness. our galaxy and the whole manifested cosmos– and as a result of these uninterrupted flow of interactions our beings fluctuate along different degrees of stability and instability around the equilibrium: and the trajectory of our existence goes through various experiences of anger. and our ‘self’ that is manifested. attraction. that awareness and manifestation arise together: hence. and the hierarchy of events continues and manifests as our society. such as our digestive system. repulsion. hate. As our expressions essentially depend upon our feelings. each of which are in turn made up of innumerable still smaller events. our sentiments. love. and hence expressionless. etc (Ref: Chapter-I. and our environment which ultimately includes the whole cosmos has its equivalent which is conceptualized as the Brahman or the Cosmic Soul as we discussed earlier– unity of the atman and the Brahman leads to samadhi which we described as a state of perfect mental equilibrium– but since samadhi as we know is a state where the self is no more aware of itself or its environment. sorrow.know now. and this ‘event’ called self is made up of infinite number of smaller events. we associate such a state of our self with the concept of atman or the soul. we will restrict our discussion within the realm of awareness. nervous system. attitudes and state of mind. fear. ecology. courage. our solar system. and which in turn arise out of our interactions with our environment– and since through these interactions we bring forth our world. our world is essentially colored by our sentiments. Para17)– and all such experiences correspond to . is one such dynamic ‘event’ in the unending flow of this infinite and eternal field of vibrations. moods and emotions. we must talk in terms of ‘events’. moods and emotions– thus our reality is a terribly complex phenomena. several events called family make a tribe. our planet called earth.

and once they are out of sync. so that its essence can be universally experienced– it seems that we have reached at the end of our theoretical enquiry regarding truth. we intuitively become aware of it through our feelings of happiness and peace– and it is quite clear that we are stable. When we are angry or sad. and once we return to stability. as the reality . we feel unstable and unhappy. jealous or revengeful. through the disciplines of Brahmavidya and Yogasastra. (Para. manifestation. etc.Para16)– and if we look closely it will become clear to us that both our state of mind and our emotions are nothing but vibrations– so we can conclude that both our awareness and manifestation. awareness. manifests itself purely through one’s state of mind. 28) Now. and hence our cognition and communication in the purest sense are nothing but vibrations– and as we have already discussed earlier that even when words intrude our communication. As we know that awareness and manifestation arise together– and this awareness which is ‘pure’. and it is purely expressed through one’s emotions: and such expressions do not involve any words. and expression which occur ceaselessly and simultaneously: and this is the essence of our existence. the primary enquiry of Art. and it implies that our apparent reality or maya which results from various interactions in the field of vibration or consciousness tend to dislocate us from our stability– and we want to return to stability and regain our composure. like all other margas of knowledge is truth. and we explained this elaborately through examples earlier(Ref:Chapter-I. it is evident that we are away from our stability and stand to lose our composure. happy and peaceful so long the vibrations of our self beats in rhythm with that of its environment.innumerous interactions or events in the world of maya that we continuously weave. and we tend to lose our composure and peace. its underlying vibrations convey the true spirit of the abstract exchange of ideas and concepts(see Para: 17)– thus we exist and are engaged in a continuous flux of vibrations or consciousness that we define as interaction. and it intends to share its revelations regarding truth. or which in other words is not defiled or degenerated through conceptualizations.

our environment and the whole cosmos– the principles of Rasasastra were developed by the Indian aestheticians. moods and emotions. we would like to explore the marga of Art. and which include our self. (Para. and which are associated with our sentiments. the essence of Rasasastra will be our rough guide– the discipline of Rasasastra can be translated as ‘science of artistic emotions’. engenders our feelings. and which results from the interactions of our self with our environment– the knowledge and practice of Rasasastra enables us to generate a controlled wave in the field of vibrations or consciousness.regarding our existence. and it deals essentially with the vibrations or consciousness. and along this path. according to Rasasastra is the primary function of art. and the Absolute is revealed to us– and in the light of the above knowledge. 29) . over a period which spans not less than one thousand years– Rasasastra deals with the aspects of interaction. manifestation. and consolidate its rhythm so as to orchestrate a harmony in the underlying field– and this. and expression in the underlying field of vibrations or consciousness. the cosmos. which are the underlying reality of our existence. attitudes and state of mind. awareness. which is our reality: and in which.