Theistic Indian Philosophy

This open access book presents a comparative study of two classics of world literature, offering the first sustained study of what unites and divides the Nicomachean Ethics and the Bhagavad Gita. -/- Asking what the texts think is the nature of moral action and how it relates to the highest good, Roopen Majithia shows how the Gita stresses the objectivity of knowledge and freedom from being a subject, while the Ethics emphasizes the knower, working out Aristotle’s central commitment to the (...) idea of substance as the primary building block of the world. Yet both the Gita and the Ethics explain variety in human behaviour in terms of three driving forces. Both agree moral agency is a construct that is a function of background, education and habit, presupposing a cultural, political and economic infrastructure. -/- What distinguishes the texts is how the content of right action is generated. Reading them together, alert to their individual accounts of how the practical relates to the reflective dimensions of life, Majithaia enriches our understanding of two cornerstone texts in the Greek and Indian philosophical traditions. -/- The ebook editions of this book are available open access under a CC BY-NC-ND 4.0 licence on bloomsburycollectionsdotcom. Open access was funded by The Marjorie Young Bell Faculty Fund and The Hart Almerrin Massey Endowment. (shrink)

This paper examines the concept of manifestation process in Kashmir Shaivism from Shiva tattva to Prithvi tattva and their transcendental and immanent predicates (Prakrti and Purusa).This paper also shows that the ultimate reality, Paramshiva, manifests itself into various forms which likely represent the theory of causation. This research paper also provides answer to two questions; First, how ultimate reality with its thirty-six principles or elements manifest in various forms and what types of forms ‘Descent’ attains from the ‘universal self’? Second, (...) how manifestation process takes place from the ‘cosmic self’ (universal consciousness) to a ‘limited self’ (Jiva)? Since, this paper is based on philosophical exploration of manifestation process and contains interpretation and argumentation of Pratyabhijna philosophy only; it excludes manifestation due to Yogas (Upayas) and Karmas. Moreover, it explains the Trika form of reality (Shiva/God, Shakti/World, and Nara/Man) and also the identity between ‘ascent’ and ‘descent’. Manifestation further investigates the union of Shiva and Shakti with Maya and displays its character (Prakashvimarshmaya). This work further tries to describe the contribution of Abhinavagupta in the concept of manifestation. (shrink)

This reviewer had earlier had the misfortune of reviewing Sarah Jacoby's puerile book on Sera Khandro for Prabuddha Bharata. Jacoby had nearly made this reviewer puke. Same is the case with Bihani Sarkar's monograph. On the basis of this monograph she might win academic brownie points but it is a study which should have been dumped. The existence of the monograph is not only an insult to Hinduism and the Sanatana Dharma; it is technically wrong in its structuralist, iterative hermeneutics (...) which derives from the likes of Mircea Eliade. The reviewer knows that Sarkar will one day be a biggie in the first world peddling Hinduism ; she should have confined herself only to Sanskrit literature and not try to pass herself as a (faux) Hindu theologian. This book does no credit to the publisher. (shrink)

The SAIVA SIDDHANTHA sastra texts are not studied in debth and the interpretation varies from author to author on many issues. Besides the contemporary trends like hermeneutical and psycho-analytical interpretation are not done yet in the sastra texts. -/- A scientific study of the philosophy of the saiva doctrines especially the core philosophy is my aim. Traditional way to describe them would be to take up the three core issues of the saivite ontology that are the pathi, pasu and pasam. (...) -/- I have taken up the psychological analysis of these core issues. In addition the iruvinai oppu,malaparibaham and sakthinibatham aspects were compared with analytic connotations. The nittai theories and the sadhana aspects were compared with the modern insight and psychotherapy. The dheekai methods which are very much close to the psychotherapist’s style is also disussed in the last. -/- I have taken thiruvasagam,thirumandhitam and periyapuranam among the thirumurai texts. As for as the sandhana texts I have taken sivagnanabodham and sivagnanasiddhiyar. Among the pandara texts I have studied dhaskariam,panchkra pahrodai and nittai vilakkam. Besides these I have taken a few quotes from vallalar’s thiru-arutpa. -/- . (shrink)

Tripura Upanishad is a minor Shakta or Tantra Upanishad explaining the structure of and meditation on Sri Chakra or Sri Yantra—a diagrammatic representation of the universe through nine interlocking triangles coming out of a central point. To date, there are two English translations of this Upanishad. The first and the earliest, by A G Krishna Warrier done in 1967, is a verse translation and because of the obvious constraints of such translation, fails to explain the intricacies and implied meanings of (...) this cryptic Upanishad. The second translation done many years later, is by Douglas Renfrew Brooks, who has also beautifully translated the commentary on this Upanishad by Bhaskararaya in the book 'The Secret of the Three Cities' published by the University of Chicago Press in 1990. While maintaining a high level of accuracy and bringing out the intricate nuances of this Upanishad, the emphasis of Brooks' translation seems to be more on the geometrical aspects of the Sri Chakra. The present translation emphasises the practice aspect of this Upanishad as derived from Bhaskararaya's commentary. (shrink)

This article is the SIXTH of several excerpts from my book The Nondual Mind: Vedānta, Kashmiri Pratyabhijñā Shaivism, and Spinoza (the full book is posted on this site). “I liked James H. Cumming’s The Nondual Mind a lot. It is beautifully written, thoughtful, and very clear.” (Prof. Yitzhak Y. Melamed, Charlotte Bloomberg Professor of Philosophy, Johns Hopkins University) “James H. Cumming’s scholarly interpretation of Spinoza’s works, persuasively showing how 17th century European ideas that ushered in the Enlightenment find a precursor (...) in 10th century Kashmir, is a masterpiece of reason and philosophy that will leave the reader with profound thoughts on the meaning of history, God, and life itself. As a senior staff attorney in my chambers for many years at the California Supreme Court and a top scholar of ethics and philosophy of law, Mr. Cumming never ceased to amaze me with his outstanding research and intellect. This scholarly book is a must read for all who want to know why Spinoza continues to influence contemporary philosophy and how his work is still relevant in today’s challenging, interconnected world.” (Hon. Ming W. Chin, Associate Justice (Retired), Supreme Court of California, 1996–2020). (shrink)

This article is the FIFTH of several excerpts from my book The Nondual Mind: Vedānta, Kashmiri Pratyabhijñā Shaivism, and Spinoza (the full book is posted on this site). “I liked James H. Cumming’s The Nondual Mind a lot. It is beautifully written, thoughtful, and very clear.” (Prof. Yitzhak Y. Melamed, Charlotte Bloomberg Professor of Philosophy, Johns Hopkins University) “James H. Cumming’s scholarly interpretation of Spinoza’s works, persuasively showing how 17th century European ideas that ushered in the Enlightenment find a precursor (...) in 10th century Kashmir, is a masterpiece of reason and philosophy that will leave the reader with profound thoughts on the meaning of history, God, and life itself. As a senior staff attorney in my chambers for many years at the California Supreme Court and a top scholar of ethics and philosophy of law, Mr. Cumming never ceased to amaze me with his outstanding research and intellect. This scholarly book is a must read for all who want to know why Spinoza continues to influence contemporary philosophy and how his work is still relevant in today’s challenging, interconnected world.” (Hon. Ming W. Chin, Associate Justice (Retired), Supreme Court of California, 1996–2020). (shrink)

This article is the FOURTH of several excerpts from my book The Nondual Mind: Vedānta, Kashmiri Pratyabhijñā Shaivism, and Spinoza (the full book is posted on this site). “I liked James H. Cumming’s The Nondual Mind a lot. It is beautifully written, thoughtful, and very clear.” (Prof. Yitzhak Y. Melamed, Charlotte Bloomberg Professor of Philosophy, Johns Hopkins University) “James H. Cumming’s scholarly interpretation of Spinoza’s works, persuasively showing how 17th century European ideas that ushered in the Enlightenment find a precursor (...) in 10th century Kashmir, is a masterpiece of reason and philosophy that will leave the reader with profound thoughts on the meaning of history, God, and life itself. As a senior staff attorney in my chambers for many years at the California Supreme Court and a top scholar of ethics and philosophy of law, Mr. Cumming never ceased to amaze me with his outstanding research and intellect. This scholarly book is a must read for all who want to know why Spinoza continues to influence contemporary philosophy and how his work is still relevant in today’s challenging, interconnected world.” (Hon. Ming W. Chin, Associate Justice (Retired), Supreme Court of California, 1996–2020). (shrink)

This reviewer had earlier had the misfortune of reviewing Sarah Jacoby's puerile book on Sera Khandro for Prabuddha Bharata. Jacoby had nearly made this reviewer puke. Same is the case with Bihani Sarkar's monograph. On the basis of this monograph she might win academic brownie points but it is a study which should have been dumped. The existence of the monograph is not only an insult to Hinduism and the Sanatana Dharma; it is technically wrong in its structuralist, iterative hermeneutics (...) which derives from the likes of Mircea Eliade. The reviewer knows that Sarkar will one day be a biggie in the first world peddling Hinduism ; she should have confined herself only to Sanskrit literature and not try to pass herself as a (faux) Hindu theologian. This book does no credit to the publisher. (shrink)

This is the conclusion of the hermeneutical problems related to Biblical exegesis. This brief survey concludes with the problematics posed by Object-Oriented Ontology. The limitations of OOO is illustrated with examples from the Kashmiri Trika. Further, we interrogate the Biblical Fall and the story of Yama and Yami. This is part of an ongoing project of Biblical exegesis and this is just the third part of this project.

In this 2nd part of the series on Tantra in this blog, we look at St. Augustine and the Postmoderns like Derrida and John Caputo to gradually frame a hermeneutics of Tantra.

This is what Daniel Simpson has to say of it: An entertaining polemic that takes heartfelt swipes at Western scholars, accusing them of misreading Tantra. "Hinduism is Tantric in essence," the essay says, without proving that Tantra predates other influences, or that "Yoga in its various forms, arises out of Tantra". The latter seems at odds with the earliest descriptions of austerities, or the ascetic objective of bodily transcendence (which Tantric teachings later modified, as evinced by hatha yoga texts). Meanwhile, (...) Patanjali is said to be Tantric because he describes a silent mind - despite not mentioning kundalini (as the author implies). And quoting Abhinavagupta does not mean that Vedanta is based on his framework. Yoga and experiential insight might be inseparable, but a history of ideas can still be written, however tangential it might seem to the practices it alludes to. If "that which is comprehensible is reductionist and is an exercise in structural scrutiny which is disastrous to Indology," then why compose an essay reducing Hinduism to Tantra, while dismissing all else as misguided archiving? Regardless, I enjoyed its invective. (shrink)

This is a review of a classical text of Kashmiri Shaivism.

Tripura Upanishad is a minor Shakta or Tantra Upanishad explaining the structure of and meditation on Sri Chakra or Sri Yantra—a diagrammatic representation of the universe through nine interlocking triangles coming out of a central point. To date, there are two English translations of this Upanishad. The first and the earliest, by A G Krishna Warrier done in 1967, is a verse translation and because of the obvious constraints of such translation, fails to explain the intricacies and implied meanings of (...) this cryptic Upanishad. The second translation done many years later, is by Douglas Renfrew Brooks, who has also beautifully translated the commentary on this Upanishad by Bhaskararaya in the book 'The Secret of the Three Cities' published by the University of Chicago Press in 1990. While maintaining a high level of accuracy and bringing out the intricate nuances of this Upanishad, the emphasis of Brooks' translation seems to be more on the geometrical aspects of the Sri Chakra. The present translation emphasises the practice aspect of this Upanishad as derived from Bhaskararaya's commentary. (shrink)

As we explore panentheism, what can we learn from Rāmānuja's Viśiṣṭādvaita? Although widely acknowledged as a panentheist, in the contemporary debate on how to characterize panentheism, Rāmānuja barely features. But Rāmānuja's position is worth studying not just because it bears on taxonomical questions. Among its interesting features is a conception on which devotional love, bhakti, serves an epistemic function that is also of crucial soteriological relevance. This chapter addresses both these topics. First, Rāmānuja's Viśiṣṭādvaita is used to cast doubt on (...) a characterization of panentheism recently proposed by Mikael Stenmark. Second, Rāmānuja's conception of bhakti is juxtaposed with two conceptions of love that serve an analogous dual function: Weil's conception of supernatural love and Murdoch's conception of love as just attention. Rāmānuja's position, it is argued, is distinct, partly due to his panentheist commitments, but it also shares a number of features with the other two. In closing, it is suggested that for further comparative work on these three, ample room remains. (shrink)

The analytical understanding cannot deal with integral wholes and therefore cannot understand the soul or God. The material body is illusory in the sense that it cannot be understood in its true identity without knowing its relationship to God. Analyzing its composition in terms of separated molecules or neurons is also illusory. To understand how to go from an untrue or partially true part to its truth in the whole a method developed by Hegel called conceptual thinking is required. Reproduction (...) is not merely concerned with individuals, it involves the genus or genus process. The universal that determines the species is not changed when particulars under the universal change, die, reproduce according to their “own kind” or species. Without connecting the individual organisms with their species we may wrongly think they can evolve into any species by chance. But this is not how individual and species are related to each other. The species determines how the individuals will appear and controls their reproduction, growth, and so on. They are not independent to become what they want by choice or by chance. Everyone calls themselves “I” so “I” is a universal, although each means only oneself. In the same way each organism is identified with its species, although we mean its own particular organism – for example, a dog and not canine in general. Thus the universal and particular cannot be separated from each other. Similarly individuals who identify only personal reason independent of universal Reason are misconceiving their true identity. At the same time universal and particular are related, they are not the same but a unity in difference. The universal by itself is as abstract as the particular by itself. At the same time their relation can only be comprehended within a higher unity, the higher Self or Supreme Individual. (shrink)

Gregor Mendel (1822-1884) was the first to explain that certain 'traits' were inherited in plants from one generation to the next. These would later become known as genes. Frederich Miescher in 1869 analyzed a substance from the nucleus of cells, which he therefore called nuclein. Further study of nuclein revealed that it contained elements like hydrogen, oxygen, nitrogen and phosphorous, with a specific ratio of nitrogen to phosphorous. Then in 1878 Albrecht Kossel determined that nuclein contained nucleic acid, from which (...) he isolated five nucleobases (nitrogen compounds now referred to by the letters C, G, A, T, U representing cytosine, guanine, adenine, thymine, and uracil). It was also discovered that ribose, a sugar was present in the nuclein compound. What Miescher had isolated from the cell nucleus was actually what would latter be identified as DNA (Deoxyribonucleic acid). C. H. Waddington (1905 - 1975) first proposed the term “epigenetics” in 1942 to describe the region between the gene and the whole organism (phenotype) [3]. Today, what is called the epigenome refers to all the chromosomal modifications, DNA modifications, chromatin protein modifications and their complexes. It is the epigenome that determines both the expression of the genes and their inheritance. R. A. Jorgenson reports [4], "Many of these modifications appear to be “programmable” and to be “read out” to influence chromosomal functions." Nobel laureate Barbara McClintock stated this revolutionary proposal more clearly in her Nobel lecture [5], “to determine the extent of knowledge the cell has of itself, and how it utilizes this knowledge in a ‘thoughtful’ manner when challenged.” In 1960 R. A. Brinks suggested that chromosomes possess a paragenetic function in addition to their genetic function [7]. The physical nature of the paragenetic function is characterized by the variety of forms or states of chromatin that can reside at any genetic locus. While the genetic function is stable, the paragenetic function is labile and programmable in ontogeny. It is this latter function that allows organisms to transfer informational macromolecules (RNA and proteins) in a systematic and regulated manner over what is known as the “RNA information superhighway.” Given this capacity, organisms may be able to store information at numerous genetic loci in the form of paragenetic chromatin states, which can be reprogrammed during ontogeny or environmental stress [8]. This reprogrammable system could operate over the whole organism as a storage device, allowing it to make informed ‘decisions' during growth and development, or in response to the environment. Such processing capacity could be considered a form of ‘intelligence,' which also could be passed on to future generations. The study of the flow of information within and between cells and organisms represents the cutting edge of modern biological research. While physical correlates of cognitive behavior in living organisms are being discovered, it does not spell reduction to such correlates. The electronic activity within the physical components of a radio, for example, may be minutely determined, but ultimately it is not merely the electrical activity that produces the intelligent speech that is heard. Only the intelligent person whose voice is being broadcast through the radio can explain that. Without the broadcaster, the radio would sit silently even though fully functional. An organism without its living agency also appears to be devoid of metabolic activity although all the chemical components are fully present. How to connect life to matter will be the ultimate challenge that has to be met. This will prove to be a philosophical problem we hope to address in the near future. (shrink)

“Indeed, we now know that the proportion of genetic sequences on earth that belongs to visible organisms is negligible. Furthermore, only 15% of the genetic sequences found in the samples from the environment and from feces analyzed in metagenomic studies belong to the three domains of microbes currently recognized in the tree-of-life framework – bacteria, archaea, and eukaryotes. Viruses contain another 15-30% of these genetic sequences.” This means that the majority of unidentified genetic sequences pose an unresolved problem. Where do (...) they come from? New genes suddenly appear, called ORFans (“orphan genes”) without any precursors. They may be produced by gene duplication, or fusion, or some other unknown process. Yet, Darwin’s tree of life concept would make it impossible to consider such processes. The transfer of genetic sequences from parasites to hosts could involve hundreds of genes for bacteria or viruses. But, as Raoult writes, “the current classification of the domains of life is based on the ribosome – the production apparatus of proteins – which does not exist in these viruses.” Adherence to the dogmatism of Darwin thus prevents these new discoveries, that overturn his century-and-a-half old teachings, from ever reaching the new generation of scientists. Raoult concludes, "Genetic research, in particular, must be free to find new models to explain, and enhance, twenty-first-century scientific discovery. Today, Darwin’s theory of evolution is more a hindrance than a help, because it has become a quasi-theological creed that is preventing the benefits of improved research from being fully realized.". (shrink)

Are physics and chemistry sufficient to provide a basis for a theory of everything? The worldview of materialist naturalism that forms the foundation of NeoDarwinian evolution, Big Bang cosmogony, and molecular biology in general has been subjected to challenge for its monumental failure to explain life, consciousness and other mind-related aspects of reality. Two recent books, Why Evolution is True by Jerry Coyne [1], and Thomas Nagel’s Mind and Cosmos: Why the Materialist NeoDarwinian Conception of Nature Is Almost Certainly False (...) [2], both authors being atheists, reflect the deep rift we find, not only in the religious conflict between creation and evolution, but in the fundamental awareness we all have that we are more than just molecular matter. This common sense understanding can only escape the notice of a particularly shallow ideological dogmatism that insists it has all the answers based solely on its unprecedented technological success. Science has come to represent two different things: (a) a body of knowledge, and (b) a method for acquiring knowledge. The problem arises when it is forgotten that there is no independent body of knowledge for science apart from its method – it keeps changing according to the results of the latest findings of the scientific method. The method is not to be abandoned because of those who would like to replace it with a fixed body of knowledge, which then becomes ideology. If biogenesis is hypothesized as the law of Nature, and we observe that life comes from pre-existing life in all our experience, while the hypothesis of abiogenesis, that life comes from matter, is never backed by any observation, then according to the scientific method—which one is to be accepted as true scientific knowledge? Obviously, the one backed by empirical observation. It is necessary to get free of ideological “knowledge,” and return to science as a method for gathering evidence that may lead to conclusions beyond the material naturalist view of Nature, and conforms to what we experience and rationally understand about the world in which we live. (shrink)

Origin of life studies have presented one of the most serious challenges to the mechanistic conception that life can be explained scientifically as a mere product of chemistry and physics. Hypotheses about the origin of life can be divided into two categories: (1) biogenesis – life comes from life, and (2) abiogenesis – life comes from non-living matter. The theory of the spontaneous generation of life from inanimate matter had been held even by the ancient Greeks and by numerous scientists (...) well into the 19th century. The theory of abiogenesis poses many problems for understanding the origin of life on Earth, and the appearance of life early in Earth’s history. Numerous chemical, mathematical and informational problems arise which make random mechanical processes of cellular formation and function unlikely. Fossil evidence contradicts a gradualist evolutionary mechanism of development of life, especially the well-known Cambrian explosion, in which highly developed metazoan species suddenly appear in the geological column without intermediate predecessors. But the physical conundrums that mechanistic theories of chemistry and physics face are only one side of the problem. Along with a rising chorus of philosophers, Thomas Nagel, an atheist philosopher, has protested that essential questions about the origin of life, and features such as mind, intelligence and morality are completely left unexplained by mechanistic evolutionary theories. In Mind and Cosmos: Why the Materialist Neo-Darwinian Conception of Nature Is Almost Certainly False, Nagel plainly lays out his argument that the modern materialist approach to life has conspicuously failed to explain something so integral to nature as mind or consciousness, thereby threatening to unravel the entire naturalistic world picture of biology, evolutionary theory and cosmology. [13] As an alternative he argues that at least natural teleological principles must be admitted to play a role in our view of science. He writes: “Each of our lives is a part of the lengthy process of the universe gradually waking up and becoming aware of itself.” The Vedantic view of the Absolute as sentient conceives of Bhagavan as the conscious and consequently personal source of the universe. This view holds that life is fundamental, and not merely coextensive with matter. It is thus consistent with the law of biogenesis which is scientifically established in agreement with empirical evidence. Life is the basis of Nature, not matter, and Nature is a system in which the different species are nodes or niches, each possessed of variety and adaptability. Evolution is of consciousness, not of the bodies of organisms. The sedimentary fossils are the result of catastrophic deposits, and are thus not indicative of gradual evolution which is concluded only on the questionable assumption of uniformitarianism. (shrink)

All the central assumptions of the Modern Synthesis (Neo-Darwinism) have been disproven. [1, 2] An article with the title, "Rocking the foundations of molecular genetics,” appearing in the prestigious Proceedings of the National Academy of Sciences at the end of 2012 [3] would have not been possible a decade ago. Groundbreaking experimental evidence of epigenetic maternal inheritance over several generations was published in the same journal, throwing the whole foundation of 21st century molecular genetics into question. Neo-Darwinism attributed genetic change (...) to random events, in which physiology was assumed to play little role. "The germ line was thought to be isolated from any influence by the rest of the organism and its response to the environment. [3] The fundamental concepts that constitute the foundations of contemporary systems biology include holism, emergentism, and robustness, compared to the concepts of reductionism, mechanism, and homeostasis, that form the foundations of molecular biology. [18] Holism is to be contrasted with reductionism which considers a system as merely composed of a sum of parts. Emergentism, the appearance of hierarchical levels of organization, is contrasted with mechanism of independent linear events. Robustness refers to the preservation of the functionality of a system to a certain degree despite external or internal changes, while homeostasis refers to maintaining the stability of the state of a system. The Vedantic view also proposes viewing life from the Organic Whole perspective, in which consciousness forms the supporting basis. The conscious agent is an important part of that view, but the absolute conception of a unifying center is not to be omitted if a proper conception is to be achieved. (shrink)

The study of organisms within the range of their existence from fertilization to birth is referred to as embryology. The process of progressive change during that period is called development. That development does not stop at birth but continues on throughout the entire life-span of the organism as the process of growth and decay — catabolism, anabolism, and metabolism. The study of this entire range of life has recently become known as developmental biology. The belief that the development from an (...) initial stage of a fertilized egg or zygote to a fully formed adult represents, in compressed time, the whole process of evolution that occurred over millions of years, has recently been named evo-devo, or evolutionary development. The more science advances, the more it studies Nature in its intimate details, the more it comes to realize the existence of a pervasive reason, an inherent natural intelligence that is working in even the most insignificant portions of the universe. Francis Bacon (1561–1626) said, “A little philosophy (science) inclineth man's mind to atheism, but depth in philosophy (science) bringeth men's minds about to religion.” This point is especially true today. It is not from ignorance that men come to have faith in God, but from a maturity of reason and experience. Vedanta philosophy teaches that there is a conscious intelligence that underlies all experienced existence. Being self-evident, this should hardly have to be argued. Yet modern science has failed to integrate this truth into its materialist/naturalistic paradigm. Correcting this deficiency will be the challenge of 21st century science, and the highest reward for humanity. (shrink)

We received several critical comments regarding the "The Science of Spiritual Biology." We reply to those criticisms in order to further clarify some of the important points that were made. It is only to be expected that a strong emotional response may be evoked by the revolution in scientific thinking that the modern paradigm of cognitive biology presents. We have to be prepared to accept that, and maintain the integrity of the scientific approach.

We received several critical comments regarding the "The Science of Spiritual Biology." We reply to those criticisms in order to further clarify some of the important points that were made. It is only to be expected that a strong emotional response may be evoked by the revolution in scientific thinking that the modern paradigm of cognitive biology presents. We have to be prepared to accept that, and maintain the integrity of the scientific approach.

"Living systems are cognitive systems, and living as a process is a process of cognition." -H.R. Maturana, The Biology of Cognition (1970/1980) Just as the cell has gradually come to be understood as a highly regulated and unctionally integrated whole, so too is the biosphere now recognized as a finely balanced ecological whole in which local disturbances can create world-wide climatic catastrophe. The oversimplified ideas of biology that characterized the field in its immature beginning led to the theories of a (...) progressive cumulative development or evolution to explain the present state of Nature. However, today, a more mature understanding of biology has brought with it the realization that Nature can not be the product of a gradual development, based only on the reductionist principles of chemistry and physics. In an ideal situation, where there are no strong interactions with the environment, isolated and purified chemicals may react in a mechanically simple manner, but in a living organism there are no isolated molecules. Everything within the cell interacts with everything else. The constituents of a cell are produced by the cell as much as they produce the cell itself. As the German philosopher Immanuel Kant understood, the unique judgment that allows us to identify a living organism as distinct from non-living matter, is that a living organism is both the cause and effect of itself. Thus, the life of a cell, as much as the life of the biosphere, can only be properly understood as an integrated organic whole. (shrink)

Descartes laid the philosophical groundwork for the modern scientific period by separating subjective cognition from objective bodies, thereby also dividing epistemology from ontology reducing knowing to indifferent “observation.” This is the perspective of consciousness and its object, of which material science only imperfectly studies the object. In reality these two are not separated but dialectically related and sublated in the higher comprehending original unity of self-consciousness. Physical scientists fail to study these higher categories of reality and are therefore left with (...) an incomplete understanding of a mere superficial nature that is inadequate to comprehend the core truth. But scientific, rational inquiry will not stop until a comprehensive idea is reached that is coherent with the full range of our knowledge of life. That spectrum of knowledge is not circumscribed merely by chemistry, physics and mathematics. Thus Vedanta-sutra advises, that you will have to continue your search, athatho brahma jijnasa, until you reach brahma, the underlying spiritual source, janmady asy yatah, the fountainhead where all inquiry will reach its purpose. Then beyond knowledge Bhagavatam will guide us to the ultimate search – raso vai sah, the search for our highest fulfillment, sweetness and love. (shrink)

One of the most important instances of distinct but inseparable entities is that of subject and object. When we carefully think about them, we realize that one term implies the other. In other words, a subject cannot possibly exist without a corresponding object otherwise we would never be able to talk about “subject.” In a similar way, an object can only be called an object because it is in relation to a subject. All opposites will in fact exhibit this same (...) interdependence when we carefully think about them. For example, we could not speak of “blindness” if there were no one who could see. The word “blind” would never have any reason for its existence unless someone had the ability to see. Light and darkness, sleep and waking, day and night, etc. all such terms have meaning only in relation to their opposition to one another. Thus we conclude that this opposition is essential to the existence of either term. We can look at existence as a polar reality or polarity. One side rises or falls with the other. There is no possible way that one side can exist without the other. (shrink)

The work of harmonizing and integrating the various fields of knowledge is not left to the individual as much as it is already accomplished in and by the Complete Whole. Rather, the individual must become self-forgetful, which is achieved anyhow in the universalizing activity of science. And more than self-forgetful, the individual becomes a self-sacrificing or dedicating unit within the self-realizing Absolute. It is here that entrusting oneself to the intelligence and reason of the True, once it is scientifically realized, (...) introduces us to the concept of the mercy of the Absolute. This can be understood only when the essential negativity that characterizes reality is comprehended along with the positivity that is normally associated with Being. "Thinking" is negative activity because it is a determining - literally a terminating or delimiting activity. It is what produces distinction and differentiation - particularity, within the universality of mere positive being. (shrink)

In addition to any content, another essential element must be the order or form of that content. Content implies a container. Generally, the container is not thought of as having any determinate influence upon the content. This is a mistake. If we have a bowl-shaped container, the marbles at the bottom will form a concave shape. A square-shaped container will exhibit the marbles in a planar pattern. Thus the container does influence the order or form of its content. Similarly, the (...) Concept (container) of an object (content), shows a similar influence. Thus there is a causal influence of the concept on the content, and as far as the form the content takes is intrinsic, the Concept is not only externally causitive but intrinsically constitutive of the object as well, i.e. its essence. (shrink)

The first hint of how to begin our inquiry is given in the second aphorism of Vedanta-sutra. Janmadasya yatah. Janma means birth, and asya refers to all that has been created from Brahman or the original source - which is spirit. Brahman means Spirit or God. It is not a matter of merely knowing what is immediately present before us. We want to know where it all comes from. This is actually very practical if we want to properly understand anything. (...) For example, let us say an aboriginal villager enters a city for the first time in his life and sees numerous skyscraper buildings. He may think these buildings to be natural features of the environment, just like the caves in his mountain village. Thus, in order to properly understand what a building is, not only its present appearance but how it got there, or where it came from is necessary. Only then can one say that he has properly understood what a building is. Likewise, scientists are not merely interested in observing the world, they want to understand what is beyond its immediate appearance, and comprehend what principle constituents it comes from - what has made or caused it to be what we observe. This is what we mean by scientific understanding. (shrink)

There is a nested hierarchy of wholes that characterizes reality, and especially life. The most fundamental principle is that Reality in the Vedantic/Bhagavat conception is based on Personality, as mentioned in the very first aphorism of the Bhagavat Purana, “janmady asya yatho nvayat itaratas charteshu abhijnah svarat.” Here and in many other scriptures the foundation or origin of everything is centered upon the abhijna or cognizant (conscious) primordial Personality of Godhead. Modern science in the West has become centered on matter (...) as the foundation of everything, and this is called materialism. But matter is impersonal. The question is: how can a person come from what is impersonal? We consider such an approach to be backward. Person cannot come from an impersonal material substratum. It is very difficult to conceive how a rock can give rise to a concept of rock. But it is quite natural to understand that a rock exists as a concept for a conscious person. So too can the concept of objectivity, concreteness and perception arise from a personal substratum, and historically, this has been demonstrated by the detailed philosophical study of these ideas by numerous philosophers. (shrink)

The neo-Darwinian theory of genetic random mutation and Natural Selection, does nothing to explain speciation. Thus, what has been called "natural selection" has come under much scrutiny and critique in recent times. The problem is that natural selection requires the existence of a stable array of species from which selection can be made. So natural selection does not perform the speciation, only the selection after speciation has occurred. The activity of creating new species must therefore lie in the random mutations (...) of the genome. But this raises the problem that such mutations are generally always fatal to the organism, plus a whole host of other problems that modern advances in molecular biology have revealed about the detailed mechanisms occurring in DNA replication processes, including such things as intrinsic error correcting mechanisms during DNA transcription. Thus a theory of how species arise (speciation) does not currently exist in biology. The Vedantic/Bhagavat paradigm rejects the objectivist theory of evolution as not only wrong but an impediment to the actual scientific comprehension of Nature. The Vedantic conception of Life is a fully differentiated/determinate one that displays its variety in and as an dynamic organic whole. The crucial element of interdependence that is missing in modern theories of insular organism life is fully embraced in what we may call the Post-Darwinian, post-reductionist, post-modern conception of Life the Vedantic/Bhagavat conception offers. (shrink)

The Western world has led the development of material science for over 200 years. But they have reached an impasse in confronting the problem of consciousness. Scientific knowledge requires a scientist, but regarding knowledge concerning the scientist, they must remain silent. India has always emphasized knowledge of the conscious self or atma. Vedanta-sutra begins with the aphorism “athatho brahma jijnasa” – now, therefore, inquire about brahma (pure consciousness). Even in the West, the Greek philosopher Socrates stated, “Above all else know (...) the self.” But since the time of Newton, the objective world became the focus of science to the exclusion of the conscious observer or scientist. (shrink)

Modern science generally assumes that the same laws of logic apply to mechanical, chemical and biological entities alike because they are all ultimately material objects. This may seem to be so obvious that there would be no need to validate it -- experimentally or logically. In this article we would like to critically examine this assumption and show that from an experiential/observational level, as well as from a rational/logical level, it is not valid. This becomes apparent, for instance, when we (...) consider the simple observation in which we distinguish animate from inanimate objects: those objects that seem to spontaneously move themselves and those that move only when impelled by some applied force outside or beyond the object. This distinction may be valid at the macroscopic level more than at the level of theoretical atomic particles. Thus the detailed nature of spontaneous movement must also be understood. (shrink)

Modern science only studies that which is immediately given to our senses - that which we call matter. But there would be no such thing as science if there were only matter or existence. Science requires that in addition to existence there be cognition of existence, or consciousness. Without consciousness of existence, science would never come into being. Thus we must admit that at least two features of reality are necessary for scientific knowledge - (1) existence or being and (2) (...) consciousness of existence. But there is still a third feature of reality upon which the first two are dependent. We can call this satisfaction or the fulfillment of being. If there were mere existence without consciousness of existence, we could say nothing about such existence. But even mere consciousness of existence would also be a passive, indifferent existence. It is only because we seek satisfaction, fulfillment, and enjoyment that we create science, philosophy, culture, religion, etc. If there were no need for fulfillment or satisfaction then all these activities would never arise. There would be no need, no desire, no lack or negativity, and therefore non-differentiation. Thus, it is this fundamental quality that characterizes life: it seeks satisfaction or fulfillment. It is from this basic quality that all activity arises. We can call this the Ultimate Principle of Reality. By inquiring into where this principle comes from and why it exists, we will be able to understand how to achieve the greatest satisfaction and happiness. It is this type of inquiry that produces what is called the science of happiness. (shrink)

A review of two books on the writings of Madhvācārya, the first thinker of Dvaitavedānta, by the late Roque Mesquita. One is a richly annotated translation with commentary of one of Madhva’s main works, the Viṣṇutattvanirṇaya; the other deals with the centuries-old question of the ‘fictive’ quotations from apparently non-existent texts which Madhva uses in support of his innovative ideas.

A comparative perspective in the study of religion, which goes beyond the Eurocentric interests with their predominating Judeo‑Christian standpoint, has already been taken up in one of our previous issues (Argument: Biannual Philosophical Journal, 2014, Vol. 4, No. 1). This time, we focus on the South Asian context only. In particular, we discuss the academic approach to the study of religion in contemporary India and Bangladesh, which may be distinguished from other attitudes such as the theological study of religion or (...) a traditional insiders’ reflection on their own/other religion(s), including the perspective of a proselyte, or a more selective and instrumental engagement in religious issues typical of the on‑going political debates. (shrink)

The analytical understanding cannot deal with integral wholes and therefore cannot understand the soul or God. The material body is illusory in the sense that it cannot be understood in its true identity without knowing its relationship to God. Analyzing its composition in terms of separated molecules or neurons is also illusory. To understand how to go from an untrue or partially true part to its truth in the whole a method developed by Hegel called conceptual thinking is required. Reproduction (...) is not merely concerned with individuals, it involves the genus or genus process. The universal that determines the species is not changed when particulars under the universal change, die, reproduce according to their “own kind” or species. Without connecting the individual organisms with their species we may wrongly think they can evolve into any species by chance. But this is not how individual and species are related to each other. The species determines how the individuals will appear and controls their reproduction, growth, and so on. They are not independent to become what they want by choice or by chance. Everyone calls themselves “I” so “I” is a universal, although each means only oneself. In the same way each organism is identified with its species, although we mean its own particular organism – for example, a dog and not canine in general. Thus the universal and particular cannot be separated from each other. Similarly individuals who identify only personal reason independent of universal Reason are misconceiving their true identity. At the same time universal and particular are related, they are not the same but a unity in difference. The universal by itself is as abstract as the particular by itself. At the same time their relation can only be comprehended within a higher unity, the higher Self or Supreme Individual. (shrink)

Gregor Mendel (1822-1884) was the first to explain that certain 'traits' were inherited in plants from one generation to the next. These would later become known as genes. Frederich Miescher in 1869 analyzed a substance from the nucleus of cells, which he therefore called nuclein. Further study of nuclein revealed that it contained elements like hydrogen, oxygen, nitrogen and phosphorous, with a specific ratio of nitrogen to phosphorous. Then in 1878 Albrecht Kossel determined that nuclein contained nucleic acid, from which (...) he isolated five nucleobases (nitrogen compounds now referred to by the letters C, G, A, T, U representing cytosine, guanine, adenine, thymine, and uracil). It was also discovered that ribose, a sugar was present in the nuclein compound. What Miescher had isolated from the cell nucleus was actually what would latter be identified as DNA (Deoxyribonucleic acid). C. H. Waddington (1905 - 1975) first proposed the term “epigenetics” in 1942 to describe the region between the gene and the whole organism (phenotype) [3]. Today, what is called the epigenome refers to all the chromosomal modifications, DNA modifications, chromatin protein modifications and their complexes. It is the epigenome that determines both the expression of the genes and their inheritance. R. A. Jorgenson reports [4], "Many of these modifications appear to be “programmable” and to be “read out” to influence chromosomal functions." Nobel laureate Barbara McClintock stated this revolutionary proposal more clearly in her Nobel lecture [5], “to determine the extent of knowledge the cell has of itself, and how it utilizes this knowledge in a ‘thoughtful’ manner when challenged.” In 1960 R. A. Brinks suggested that chromosomes possess a paragenetic function in addition to their genetic function [7]. The physical nature of the paragenetic function is characterized by the variety of forms or states of chromatin that can reside at any genetic locus. While the genetic function is stable, the paragenetic function is labile and programmable in ontogeny. It is this latter function that allows organisms to transfer informational macromolecules (RNA and proteins) in a systematic and regulated manner over what is known as the “RNA information superhighway.” Given this capacity, organisms may be able to store information at numerous genetic loci in the form of paragenetic chromatin states, which can be reprogrammed during ontogeny or environmental stress [8]. This reprogrammable system could operate over the whole organism as a storage device, allowing it to make informed ‘decisions' during growth and development, or in response to the environment. Such processing capacity could be considered a form of ‘intelligence,' which also could be passed on to future generations. The study of the flow of information within and between cells and organisms represents the cutting edge of modern biological research. While physical correlates of cognitive behavior in living organisms are being discovered, it does not spell reduction to such correlates. The electronic activity within the physical components of a radio, for example, may be minutely determined, but ultimately it is not merely the electrical activity that produces the intelligent speech that is heard. Only the intelligent person whose voice is being broadcast through the radio can explain that. Without the broadcaster, the radio would sit silently even though fully functional. An organism without its living agency also appears to be devoid of metabolic activity although all the chemical components are fully present. How to connect life to matter will be the ultimate challenge that has to be met. This will prove to be a philosophical problem we hope to address in the near future. (shrink)

“Indeed, we now know that the proportion of genetic sequences on earth that belongs to visible organisms is negligible. Furthermore, only 15% of the genetic sequences found in the samples from the environment and from feces analyzed in metagenomic studies belong to the three domains of microbes currently recognized in the tree-of-life framework – bacteria, archaea, and eukaryotes. Viruses contain another 15-30% of these genetic sequences.” This means that the majority of unidentified genetic sequences pose an unresolved problem. Where do (...) they come from? New genes suddenly appear, called ORFans (“orphan genes”) without any precursors. They may be produced by gene duplication, or fusion, or some other unknown process. Yet, Darwin’s tree of life concept would make it impossible to consider such processes. The transfer of genetic sequences from parasites to hosts could involve hundreds of genes for bacteria or viruses. But, as Raoult writes, “the current classification of the domains of life is based on the ribosome – the production apparatus of proteins – which does not exist in these viruses.” Adherence to the dogmatism of Darwin thus prevents these new discoveries, that overturn his century-and-a-half old teachings, from ever reaching the new generation of scientists. Raoult concludes, "Genetic research, in particular, must be free to find new models to explain, and enhance, twenty-first-century scientific discovery. Today, Darwin’s theory of evolution is more a hindrance than a help, because it has become a quasi-theological creed that is preventing the benefits of improved research from being fully realized.". (shrink)

Are physics and chemistry sufficient to provide a basis for a theory of everything? The worldview of materialist naturalism that forms the foundation of NeoDarwinian evolution, Big Bang cosmogony, and molecular biology in general has been subjected to challenge for its monumental failure to explain life, consciousness and other mind-related aspects of reality. Two recent books, Why Evolution is True by Jerry Coyne [1], and Thomas Nagel’s Mind and Cosmos: Why the Materialist NeoDarwinian Conception of Nature Is Almost Certainly False (...) [2], both authors being atheists, reflect the deep rift we find, not only in the religious conflict between creation and evolution, but in the fundamental awareness we all have that we are more than just molecular matter. This common sense understanding can only escape the notice of a particularly shallow ideological dogmatism that insists it has all the answers based solely on its unprecedented technological success. Science has come to represent two different things: (a) a body of knowledge, and (b) a method for acquiring knowledge. The problem arises when it is forgotten that there is no independent body of knowledge for science apart from its method – it keeps changing according to the results of the latest findings of the scientific method. The method is not to be abandoned because of those who would like to replace it with a fixed body of knowledge, which then becomes ideology. If biogenesis is hypothesized as the law of Nature, and we observe that life comes from pre-existing life in all our experience, while the hypothesis of abiogenesis, that life comes from matter, is never backed by any observation, then according to the scientific method—which one is to be accepted as true scientific knowledge? Obviously, the one backed by empirical observation. It is necessary to get free of ideological “knowledge,” and return to science as a method for gathering evidence that may lead to conclusions beyond the material naturalist view of Nature, and conforms to what we experience and rationally understand about the world in which we live. (shrink)

Origin of life studies have presented one of the most serious challenges to the mechanistic conception that life can be explained scientifically as a mere product of chemistry and physics. Hypotheses about the origin of life can be divided into two categories: (1) biogenesis – life comes from life, and (2) abiogenesis – life comes from non-living matter. The theory of the spontaneous generation of life from inanimate matter had been held even by the ancient Greeks and by numerous scientists (...) well into the 19th century. The theory of abiogenesis poses many problems for understanding the origin of life on Earth, and the appearance of life early in Earth’s history. Numerous chemical, mathematical and informational problems arise which make random mechanical processes of cellular formation and function unlikely. Fossil evidence contradicts a gradualist evolutionary mechanism of development of life, especially the well-known Cambrian explosion, in which highly developed metazoan species suddenly appear in the geological column without intermediate predecessors. But the physical conundrums that mechanistic theories of chemistry and physics face are only one side of the problem. Along with a rising chorus of philosophers, Thomas Nagel, an atheist philosopher, has protested that essential questions about the origin of life, and features such as mind, intelligence and morality are completely left unexplained by mechanistic evolutionary theories. In Mind and Cosmos: Why the Materialist Neo-Darwinian Conception of Nature Is Almost Certainly False, Nagel plainly lays out his argument that the modern materialist approach to life has conspicuously failed to explain something so integral to nature as mind or consciousness, thereby threatening to unravel the entire naturalistic world picture of biology, evolutionary theory and cosmology. [13] As an alternative he argues that at least natural teleological principles must be admitted to play a role in our view of science. He writes: “Each of our lives is a part of the lengthy process of the universe gradually waking up and becoming aware of itself.” The Vedantic view of the Absolute as sentient conceives of Bhagavan as the conscious and consequently personal source of the universe. This view holds that life is fundamental, and not merely coextensive with matter. It is thus consistent with the law of biogenesis which is scientifically established in agreement with empirical evidence. Life is the basis of Nature, not matter, and Nature is a system in which the different species are nodes or niches, each possessed of variety and adaptability. Evolution is of consciousness, not of the bodies of organisms. The sedimentary fossils are the result of catastrophic deposits, and are thus not indicative of gradual evolution which is concluded only on the questionable assumption of uniformitarianism. (shrink)

All the central assumptions of the Modern Synthesis (Neo-Darwinism) have been disproven. [1, 2] An article with the title, "Rocking the foundations of molecular genetics,” appearing in the prestigious Proceedings of the National Academy of Sciences at the end of 2012 [3] would have not been possible a decade ago. Groundbreaking experimental evidence of epigenetic maternal inheritance over several generations was published in the same journal, throwing the whole foundation of 21st century molecular genetics into question. Neo-Darwinism attributed genetic change (...) to random events, in which physiology was assumed to play little role. "The germ line was thought to be isolated from any influence by the rest of the organism and its response to the environment. [3] The fundamental concepts that constitute the foundations of contemporary systems biology include holism, emergentism, and robustness, compared to the concepts of reductionism, mechanism, and homeostasis, that form the foundations of molecular biology. [18] Holism is to be contrasted with reductionism which considers a system as merely composed of a sum of parts. Emergentism, the appearance of hierarchical levels of organization, is contrasted with mechanism of independent linear events. Robustness refers to the preservation of the functionality of a system to a certain degree despite external or internal changes, while homeostasis refers to maintaining the stability of the state of a system. The Vedantic view also proposes viewing life from the Organic Whole perspective, in which consciousness forms the supporting basis. The conscious agent is an important part of that view, but the absolute conception of a unifying center is not to be omitted if a proper conception is to be achieved. (shrink)

The study of organisms within the range of their existence from fertilization to birth is referred to as embryology. The process of progressive change during that period is called development. That development does not stop at birth but continues on throughout the entire life-span of the organism as the process of growth and decay — catabolism, anabolism, and metabolism. The study of this entire range of life has recently become known as developmental biology. The belief that the development from an (...) initial stage of a fertilized egg or zygote to a fully formed adult represents, in compressed time, the whole process of evolution that occurred over millions of years, has recently been named evo-devo, or evolutionary development. The more science advances, the more it studies Nature in its intimate details, the more it comes to realize the existence of a pervasive reason, an inherent natural intelligence that is working in even the most insignificant portions of the universe. Francis Bacon (1561–1626) said, “A little philosophy (science) inclineth man's mind to atheism, but depth in philosophy (science) bringeth men's minds about to religion.” This point is especially true today. It is not from ignorance that men come to have faith in God, but from a maturity of reason and experience. Vedanta philosophy teaches that there is a conscious intelligence that underlies all experienced existence. Being self-evident, this should hardly have to be argued. Yet modern science has failed to integrate this truth into its materialist/naturalistic paradigm. Correcting this deficiency will be the challenge of 21st century science, and the highest reward for humanity. (shrink)

We received several critical comments regarding the "The Science of Spiritual Biology." We reply to those criticisms in order to further clarify some of the important points that were made. It is only to be expected that a strong emotional response may be evoked by the revolution in scientific thinking that the modern paradigm of cognitive biology presents. We have to be prepared to accept that, and maintain the integrity of the scientific approach.

We received several critical comments regarding the "The Science of Spiritual Biology." We reply to those criticisms in order to further clarify some of the important points that were made. It is only to be expected that a strong emotional response may be evoked by the revolution in scientific thinking that the modern paradigm of cognitive biology presents. We have to be prepared to accept that, and maintain the integrity of the scientific approach.

"Living systems are cognitive systems, and living as a process is a process of cognition." -H.R. Maturana, The Biology of Cognition (1970/1980) Just as the cell has gradually come to be understood as a highly regulated and unctionally integrated whole, so too is the biosphere now recognized as a finely balanced ecological whole in which local disturbances can create world-wide climatic catastrophe. The oversimplified ideas of biology that characterized the field in its immature beginning led to the theories of a (...) progressive cumulative development or evolution to explain the present state of Nature. However, today, a more mature understanding of biology has brought with it the realization that Nature can not be the product of a gradual development, based only on the reductionist principles of chemistry and physics. In an ideal situation, where there are no strong interactions with the environment, isolated and purified chemicals may react in a mechanically simple manner, but in a living organism there are no isolated molecules. Everything within the cell interacts with everything else. The constituents of a cell are produced by the cell as much as they produce the cell itself. As the German philosopher Immanuel Kant understood, the unique judgment that allows us to identify a living organism as distinct from non-living matter, is that a living organism is both the cause and effect of itself. Thus, the life of a cell, as much as the life of the biosphere, can only be properly understood as an integrated organic whole. (shrink)

Descartes laid the philosophical groundwork for the modern scientific period by separating subjective cognition from objective bodies, thereby also dividing epistemology from ontology reducing knowing to indifferent “observation.” This is the perspective of consciousness and its object, of which material science only imperfectly studies the object. In reality these two are not separated but dialectically related and sublated in the higher comprehending original unity of self-consciousness. Physical scientists fail to study these higher categories of reality and are therefore left with (...) an incomplete understanding of a mere superficial nature that is inadequate to comprehend the core truth. But scientific, rational inquiry will not stop until a comprehensive idea is reached that is coherent with the full range of our knowledge of life. That spectrum of knowledge is not circumscribed merely by chemistry, physics and mathematics. Thus Vedanta-sutra advises, that you will have to continue your search, athatho brahma jijnasa, until you reach brahma, the underlying spiritual source, janmady asy yatah, the fountainhead where all inquiry will reach its purpose. Then beyond knowledge Bhagavatam will guide us to the ultimate search – raso vai sah, the search for our highest fulfillment, sweetness and love. (shrink)

One of the most important instances of distinct but inseparable entities is that of subject and object. When we carefully think about them, we realize that one term implies the other. In other words, a subject cannot possibly exist without a corresponding object otherwise we would never be able to talk about “subject.” In a similar way, an object can only be called an object because it is in relation to a subject. All opposites will in fact exhibit this same (...) interdependence when we carefully think about them. For example, we could not speak of “blindness” if there were no one who could see. The word “blind” would never have any reason for its existence unless someone had the ability to see. Light and darkness, sleep and waking, day and night, etc. all such terms have meaning only in relation to their opposition to one another. Thus we conclude that this opposition is essential to the existence of either term. We can look at existence as a polar reality or polarity. One side rises or falls with the other. There is no possible way that one side can exist without the other. (shrink)

The work of harmonizing and integrating the various fields of knowledge is not left to the individual as much as it is already accomplished in and by the Complete Whole. Rather, the individual must become self-forgetful, which is achieved anyhow in the universalizing activity of science. And more than self-forgetful, the individual becomes a self-sacrificing or dedicating unit within the self-realizing Absolute. It is here that entrusting oneself to the intelligence and reason of the True, once it is scientifically realized, (...) introduces us to the concept of the mercy of the Absolute. This can be understood only when the essential negativity that characterizes reality is comprehended along with the positivity that is normally associated with Being. "Thinking" is negative activity because it is a determining - literally a terminating or delimiting activity. It is what produces distinction and differentiation - particularity, within the universality of mere positive being. (shrink)