I A Quick View
There are facts we know and the rest we do not. The divide is not just of units but also of the their constituents and compounds. The boundary though is not clearly etched but diffused all the way – now on the ground and then below the cognate surface. Dig under anything we know, and we meet the shadow of that dense primordial mystery that surrounds us. It’s a case of little light enveloped in immense darkness, like perceived matter and light and the dark energy and matter beyond the pale of perception. There is no escape from the situation except by moulding our very beliefs and convictions to its apparent bounds. By choosing to ignore the inscrutable, we expect to forget it altogether. Some, the blissfully ignorant, actually do; most are less lucky with deceiving themselves and end up living in doubt. The remaining few – the fools, the best among us, wade into it.
This work ( or series ) is about the wading. The scientist, the dialectical expert and the yogi make the same attempt – of illuminating the darkness. But we continue to suffer the same failures that matter despite leap-frogging through quantum jumps, pinning it down on history or holding up our breath for ages. But for the last, none of it makes us more moral, true to ourself, more scrupulously ethical. The material scientist excludes the science of perception and focuses entirely on what is perceived. The singularities in the way are hence perceptual, which is being circumvented in string theories; that however can never be proved. Material dialectic places our entire trust on history and on our wholly subjective understanding of it. It has led us nowhere beyond the brute within us. The yogi’s exceptional success is astonishing, especially since he gains it all merely through shedding altogether the limited understanding and does not build upon it.
Admittedly, it is complicated. Somewhere in between the science of matter and the whole truth, on the imaginary line conecting their contrary ways, our investigation after facts transmutes into a search for truth. Properly speaking, the scientist knows the facts and the attains the truth of his ignorance; the yogi, mostly deficient in formal schooling, starts with his ignorance and comes to attain the truth. One needs billion dollar facilities and is weighed by what use the discovery could be put to, to harvest the returns ; the other would simply walk away from it all, remove every bit still sticking to him, and be just by himself in order to know the last element missing in the puzzle of his own being. The scientist who knows a fact that the world does not would be hailed, sought after and could be even killed for what he knows. What the yogi comes to know might not even cause a ripple in his neighbourhood, though often the ones we do come to know gain a global reach !
Our ignorance of truth does not make or mar our progression in life, in material terms. Our ignorance of facts does. But I surmise that, of all men, it is the atheist who cannot do without truth. Having repudiated the deity for his guidance, whose support is readily available to men of faith, the man without God can only live by the certain knowledge of truth alone. My experience however belies the expectation : they live the same as religious blokes do, with their beliefs in facts of the day, and not the truth. They are more real and mostly less of a social hazard but that benefit is somewhat offset by their greater pride of intelligence. The ills of unrestrained passion remains on the balance; opinions are more rooted in their self than in pulpit speech, and so is their violence, but the vehemance is equally stark. In other words, they both live by their celebrated thesis, success, egotism and morbidity.
That is not the truth we can deliver ourselves by – not to ourself and not to this living divinity about us, in earth and the sky. The object-subject orientation is never without that indelibly etched divide, which forever negates the unity that truth signifies.
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