Most do not notice. Others do not care. We all prefer to join in the Dionysian party if we can put curtains over the virulent leftist claim upon our idealism-fired rebel hearts. The Appolonian frame seems too dark and idle in comparison when the mind is yet untamed and the flesh is rippling for grandstanding flavours of youth.
However the morning after inevitably presents, restoring balance with a spread of pessimism and an unsmiling beauty of things in themselves all about us. Gone is the revelry and boister, like a dream abruptly displaced by truth pinned on the wall by oblique rays of light from the rising sun. There was life through the evening before; it now stood proportioned with death.
Yes, I say, nodding imperceptibly to myself : life is the canvas framed in death. It did not seem dark at all, nothing wormingly ominous, in the early morning glow. The presence was plain; as was the truth of the matter. Only, it is not seen but realised.
Contemplation is driven by our distinctly human capacity to realise, though it may not always end with a realisation. Indeed we might ask, what is there for us to realise, beyond all that we understand through our everyday animal frenzy ? Humanity, without doubt, since access to this capacity is uniquely available to us humans alone. It is our humanity that we realise : first in our heart and then in our mind, before committing ourself to long labour and strife in order to bring its truths to light.
* * *
All sciences — natural, occult or of inner spiritual realm — proceed from the human capacity to realise them. With them does the population know, people are weaned away from their ready brute indulgence and children are schooled into the wondrous arts of knowledge and discovery, and the civilisation grows.
The more I have informed myself of real history of people in the Indian subcontinent, the greater is my understanding of the premium their ancient civilisation lay on individuals with the capacity to realise compared to them who could merely do. The stratification of Indian society, before its democratised avatar, could be understood in that light :
— Brahmins with naturally gifted and well honed capacity to realise, expanded and refined, and tuned to apply instantly in everyday situations;
— Kshatriyas with cultured capacity to realise, expanded to include the interests of the community and the nation, to act and do accordingly;
— Vaishya with cultured capacity to know and act in ways that meets the needs of the community;
— Shudra with cultured capacity to act and do in order to help the knowledge and community keepers contribute.
One can understand, then, the strong organised foundation of the early Vedic societies, the massive textual outputs in later periods, the spread and prosperity of Sindhu Sarasvati civilisations, the spiritual reform movements during post-Sarasvati millennia, the flowering of alternate ways of life, arts and culture through Buddhist and Jain prominence, the Hindu restoration centuries… before a millennium of disruptions set in, bringing us uptodate in the democratic age of 21st Century.
We, the humanity, will continue to discover our own newer extensions and depths, greater capacities for beauty and truth, freedom and compassion, happiness and peace… but not without those amongst us who are gifted with the primary capacity to realise. It is always there for us to harness, if only we will free ourselves of indulgence and ideologies of whatever form or hue, religious or secular.
Our capacity to realise is both most fundamental and precious.