live all of life in the pose of science, to make the
asana of science a style of living, is like trying to
eat dinner while standing on your head!
DA SAMRAJ: Science
is commonly described as a way of observing the natural world,
a method of excluding or abstracting the viewer from the process
of observation, so that what is observed is a "reality"
untainted by the presence of the viewer. This process of acquiring
knowledge is concerned not with transforming the viewer but
with learning about the so-called objective, or natural, world
independent of the viewer.
this is an interesting notion of human activity. People are
so used to the presence of science and technology in today's
culture that they accept science as a natural activity, a sort
of professionalization, or technical elaboration, of something
that everybody is already doing. But the activity of science
may not be natural at all. It is something you are already doing
when you conceive of the objective, or natural, world apart
from yourself. Yet if you become sensitive to the real condition
of your existence, can you truly say that you ever experience
or have anything whatsoever to do with an objective world? Do
you ever contact anything objective, or independent of yourself?
common presumption of daily human life is that there is an objective
world, but this presumption is simply a convention of egoic
life and of present-day society. Science bases its sophisticated
activity upon this conventional view of life. It seems natural
enough to say that you live in the physical world. You are sitting
around here in this physical world with many other people, right?
To speak of a physical or objective world is simply a convention
of your existence, whereas in fact you do not have any actual
experience of an objective, or independent, world. Your actual
experience is much more complex and undefined than that convention
refer to yourself as "me" and "I", but if
you were asked what "I" is, how could you ever come
to the end of the description? Obviously you have not entered
into an exhaustive self-analysis or observation of yourself
before using the terms "me" and "I" as self-references.
If you understand how you presume the reality of a so-called
objective world, you will not find an "I" that could
possibly have so much as a foot inside a physical world or that
can be so defined and confined. This "I", which is
ultimately only conscious awareness, this individual being that
is aware of phenomena, has no direct connection to an independently
conscious being is related to a so-called objective world through
the process of conception and perception. You conceive and you
perceive and therefore you presume an objective world, but you
do not in fact have any actual contact with the world itself.
You are associated with perceptions but not with the world.
Thus, you never directly experience a "world" as an
independent reality. Yet as you experience this whole affair
of perception and conception, you make certain conventional
judgments. You establish certain conventions of thought, communication,
and action whereby you say things like "There is this external
world here" and "I am me, and you are you". You
say these things, but they are purely conventional statements
with no ultimate philosophical stability. The notion of a physical
world in which you exist is a conventional notion, an idea,
a presumption on which you can act, but a presumption you need
not even share with others. It is not universally accepted that
there is an independent gross physical world. Many other cultures
have had totally different views of reality, and they have used
other conventions to determine their behaviors, relations, and
presumes to seek direct knowledge about a world that is independent
of human beings. In doing so it has created other effects that
have cultural, psychological, and even Spiritual significance.
Science has become the dominant point of view of society everywhere,
and it thus has established a way of life wherein human beings
universally presume that the "real world" is the physical
world and that the world of the psyche, the so-called internal
realm, is unreal, or merely caused by the external world. Thus,
science abandons the primary feature of human experience. In
fact, you could even say that science is not a truly human activity,
because in its pursuit what is specifically human —
inherence of personal consciousness in the Divine Reality
fundamentally suppressed, abstracted, and separated out.
to the philosophy of science, people are supposed to pursue
knowledge about the external world, rather than participate
in a total world wherein reality includes not only the objects
of perception and conception but the process
perception and conception as well as the conditional being,
or living consciousness, in which perception and conception
are experienced or acknowledged. Science does not presume reality
to be the total human condition. It presumes reality to be external
to the human condition, and in its study of that reality it
suppresses the human condition as a medium of association with
phenomena. Therefore, science has chosen the so-called external
world as the real world and presumes that all the other dimensions
of existence with which human beings are directly associated
are unreal, or simply caused by the "real" world,
which is the gross, physical, material, external universe.
Truth, the condition of your existence includes more than the
so-called external world. You are always simply existing, simply
conscious. Every other feature of your existence is an object
to your own living consciousness. If a thought arises, it is
witnessed, or observed, in consciousness. If a sensation arises,
it is witnessed. If a room is perceived, it is witnessed. The
fundamental aspect of your experience, therefore, is this living
consciousness, which has no features of its own. Everything
arises as an object to this living consciousness through a spontaneous
process of perception and conception.
process of conceiving and perceiving notices and experiences
various forms, some of which are related to what is called the
"external", gross world and others of which cannot
be found there at all. For instance, you cannot always find
the environments of your dreams in the gross world- at least
according to the conventions of thinking, you could say that
you cannot find them there. You associate the many levels of
conceived and perceived objects with different dimensions of
experience. Therefore, there is living being, or living consciousness,
and there are the processes of conception and perception, and
then there are various forms, gross and subtle, that are interpreted
and evaluated according to various conventions. But your actual
situation includes all three of these fundamental conditions
living consciousness, conception and perception, and forms
dynamic association with one another.
is a human invention and a development of one specific convention
of interpreting reality exclusive of other possible conventions.
Thus, in the scientific convention, living consciousness in
association with the process of the conception and perception
of forms becomes a single conventional presumption at the level
of human relations in space and time. The conception of "me"
or "I" is basically the process of conception and
perception referring to itself. This body-mind, or the process
of conception-perception, calls itself "I". It refers
to itself as if it has thoroughly investigated itself and thus
knows exactly what it is meaning when it says "me"
or "I". But the "I" is just a convention
of reference, not necessarily the product of a thorough analysis
of its true nature. "I" is a rather intuitive gesture,
but it is also just a convention that permits ordinary communication
if the process of conception and perception is uninspected,
it conceives of itself as an independent self over against all
possible forms that arise. Once this presumption is made (and
it is made for very ordinary reasons), it is possible to say
things like "There is the external universe." But
to call the realm of conceived and perceived forms an "external
universe" does not signify that one understands anything
profound or that one has understood the true Nature of that
realm, any more than to say "I" or "me"
means that one has thoroughly analyzed and understood the conditional
self. It is simply a convention of reference.
activity is not inherently evil, but it does become an evil
or destructive force if it is permitted to dominate one's world-view
and to remain unaccountable to one's total realization of existence.
In the present time the conventions of science have been taken
absolutely seriously, as if such conventions had ultimate philosophical
force, and the materialistic point of view of science has been
permitted to do great psychological harm to humanity. By divorcing
reality from the realm of people's actual existence, science
has attributed reality to that which is apparently outside your
existence. It has made the so-called physical universe the realm
of reality, and it regards everything else to be an effect of
the material world.
reality of the external world to which science points has no
psychic depth. It is a plastic mass of events. When scientists
study the human being, they want to prove that the mind, the
psyche, and the essential being are the effect of bodily existence
and thus the effect of matter. They conclude that if the mind
is caused by matter, then it is basically unreal, secondary,
not a primary reality. From that point of view, however, to
pursue knowledge about reality one must dissociate from one's
own being and find a way to become involved with a so-called
external, objective world. Science as such a discipline of knowledge
can be of value, but as a point of view about existence it is
destructive and psychotic.
do not exist merely in a physical universe. You exist in a multidimensional
condition, every aspect of which is totally real and mutually
related to all other aspects. These many dimensions condition
one another and bring one another into existence. As a matter
of fact, you never observe anything's ever being brought into
existence. Existence is an inherent Attribute of the Divine
Reality. All these appearances are just transformations, or
changes. Nothing ever comes into existence. Nothing ever passes
out of existence. Things only change. They become apparent and
unap-parent, identifiable in one moment and unidentifiable in
the next. This truth is demonstrated in the law of the conservation
of energy conceived by modern physics, which states that energy
is never destroyed but is, rather, ceaselessly transformed.
the ancient world essential human existence, as well as social
and cultural existence, was not created and defined by the point
of view of science or anything like science. Even though some
science-like enterprises may have developed in those times and
places, the fundamental conceptions, or presumptions, that created
the model of human existence and established the circumstances
and processes of daily life were often based on a total and
fully human presumption about the conditions of existence.
is a dehumanizing adventure when made into an absolute philosophical
point of view, because it chooses a reality independent of human
existence as the subject of its investigation, makes that reality
the force that defines human existence, and makes the physical
universe senior to, superior to, or more real than one's essential
being and the subtler dimensions in which one participates constantly.
Science excludes the subtle dimensions of energy, the dimensions
of psyche, and the dimension of essential being, or the living
consciousness. But all these conditions are your true Condition.
The mere external, or objective, physical world, which is only
a conventional notion anyway, is a fraction of the total Condition
of which you are directly aware in every moment. The physical
universe that science wants to investigate itself represents
only a portion, one dimension, of a much broader scale of dimensions
in which you participate.
exist simultaneously in many dimensions. You fluidly move attention
through those dimensions. Your attention can pass from gross
physical phenomena into thinking, into visions, into revery,
into a state transcending all gross consciousness, into psychic
awareness of what appear to be environments or worlds that have
nothing whatever to do with this one, dissolving in Consciousness
Itself, or Being Itself, Which has no references whatsoever,
and then moving back again through all of these dimensions one
by one. You can, therefore, presume a Condition of existence
wherein all these dimensions are simultaneously existing, simultaneously
real. But, since science is founded not upon the observer but
upon the observed, it does not have this flexibility of movement
through many dimensions, and it is not possessed of the paradoxes
of actual human existence.
scientists and people sympathetic with the scientific world-view
do not seem capable of thinking about what they are doing. They
have no more insight into their presumptions and motives than
enthusiastic religionists or "creationists" possess
in their domain. Scientists do not rigorously understand that
science itself is a chosen, specific development of a single
aspect of conventional human understanding. In the enterprise
of science the mind and the body are used for a specific kind
of work. But apart from that, all the dogma about the total
universe and about reality and existence itself, and science's
anti-Spiritual, anti-religious, anti-psychic point of view,
and its Victorian, archaic materialism, and its prejudices against
other kinds of knowing —
of this is insidious, not merely nonsensical, because it has
such a profoundly negative effect on human beings.
many scientists who adopt this dogmatic approach act as if they
were super-intelligent people with their tweedy, pipe-smoking,
complicated linguistic minds. This is the archetype of intelligence,
is it not? This is the way you are supposed to be if you are
intelligent. Well, this archetype does not necessarily represent
intelligence. It is just a pose. Real intelligence must be fiercely
capable of investigating every aspect of existence, including
the very process of knowledge that is called "science".
has now become so legitimized, and people have become so serious
about it, that they are beginning to forget that on a very basic
level they feel there is something ridiculous and even threatening
about science. When it first appeared, science was regarded
as heresy by the Catholic church. Then it became thought of
as just craziness, and scientists were always depicted as mad.
Madness and science were regarded as the same thing in those
days. When science first began to become prominent, before it
became really official
that crossover point from the Middle Ages and the Renaissance
into the so-called Age of Enlightenment and then the Romanticism
of the nineteenth century
was regarded to be possibly aberrated. Many stories, such as
the tale of Frankenstein, appeared during that time. Science
was regarded as a kind of balminess, or madness.
some level people are still very humorous about science. They
know that the left-brained, tweedy character is a poseur,
and they know that science is a pose, an asana.
Apart from the specific enterprise for which this asana, or
pose, of science was invented, it does not represent the disposition
wherein one is Divinely Enlightened, Free, Happy, totally associated
with all of the factors of one's existence.
do science, one must assume a pose that is not the disposition
of the human being contemplating Infinity. When science begins
to propose that this asana is the disposition one must assume
relative to everything, then it becomes mad. People must be
able to reconnect with their humor, their primitive sense of
the poseur that they can be and of the ridiculousness of their
postures. To live all of life in the pose of science, to make
the asana of science a style of living, is like trying to eat
dinner while standing on your head!
Western disposition makes the human being into a moral robot
whose only significance is the accomplishment attributed to
the few individuals who have made scientific discoveries at
critical moments. From the point of view of scientific dogma,
those are the only human beings who have really done anything
other than be confined to illusions. Everybody else is sort
of babbling along in fear, believing all kinds of nonsense.
Here and there you find some character in a tweed coat with
a pipe who is able to break free of all that and see how objects
move in space!
terms of the ability to observe and comprehend, there is something
remarkable about such individuals. But other people have accomplished
just as many remarkable things in relation to a totally different
way of knowing, a more comprehensive or total way of knowing
or realizing human existence. Even so,
are many babbling, frightened people. But one can babble and
be frightened as a scientist just as much as one can babble
and be frightened as a conventionally religious person.
true alternative to the extreme pose of science, however, is
not the traditional option of orientalism. The oriental enterprise
not only developed in the East but which has been a feature
of humanity all along, East and West
provided the domain for religion, Spirituality, mysticism, magic,
and all the elaborations of the psyche. Because oriental enterprises
attribute reality only to the fundamental depth of the subjective
being and not to the world of forms, they tend to be ineffectively
related to the world of forms. Therefore, if the domains of
religion, Spirituality, mysticism, and magic are not held accountable
to actual, literal processes, they can develop all kinds of
illusions and create views that are purely imaginary, suggestive,
or archetypal. Those views may be unified, but the phenomena
they are unifying can be totally imaginary, merely psychic and
subtle, and only partially objective in relation to the material
world. Thus, human mind and human culture, when permitted to
develop exclusively along oriental lines, tend to create a culture
as it is known today appeared historically at a time when religious
enterprises (particularly Christianity), dominated by orientalism,
so filled with illusions that early scientific observations
were arbitrarily condemned and anathematized, just as science
now arbitrarily condemns and anathematizes non-illusory, real
features of psychic and Spiritual realization. Scientific discoveries
were declared heretical because they did not square with the
assumed imaginary cosmic picture that had been created by religionists.
Then, as science itself began to achieve more and more dominance
(because it was discovering some real facts), the Church, the
religious point of view, the oriental disposition itself, began
to be viewed as wrong. Not only were some of its presumptions
or ideas presumed wrong, but religion itself was presumed wrong.
the world is at the opposite end of this historical pendulum.
At one time even the Western world was profoundly associated
with the religious consciousness of orientalism (in the form
of Christianity, specifically), but now that whole enterprise
is presumed to be false. Another world-view, another way of
knowledge, another kind of cult, has achieved power and has
become associated with the State and the machinery of worldly
power, and it is using that position to dominate its opposite.
transcend the limitations that are obvious at the present time,
human beings must transcend all of the historical alternatives.
Humanity must transcend the limited disposition of science that
now dominates, as well as the limited disposition of the oriental
view that seems to be its primary alternative. In order to transcend
all these limited features, human beings must simply and directly
observe and "consider" their existence as a whole,
before making any of these limited presumptions, before assuming
or engineering their existence as a choice between the occidental
and the oriental dispositions. You must conceive of your existence
as it is altogether. You must observe it and see that it is
altogether existing and real in every dimension, not just in
one dimension or feature. And your real existence, your free
and Happy existence, is to be realized only in the asana, the
attitude, of your total Condition, rather than in your choice
of a single aspect of that Condition.