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PHILOSOPHICAL REFLECTIONS An analysis of Mysticism, Metaphysics and Psychology DR.Abdul Lathief [email protected] “Dedicated to my Master Vadakara Mullakoya Thangal and Master of masters Ibn- Arabi Spain” Contents Part I: Nature of Reality Page No. of Book Chapter 1: The Planes of Being i. Essential Existence ii. Self Existence iii. Ideal Existence iv. Plane of Manifestations A: Spiritual Existence B: Mental Existence C:Astral Existence D: Material Existence e: Vegetative Existence f: Animal Existence g: Human Existence Chapter 2: The eternal and the temporal Chapter 3: Creative evolution and dissolution Chapter 4: The living world Chapter 5: Conscious evolution Chapter 6: The unique human spirit Chapter 7: The path of the seeker Chapter 8: Wisdom, love, power Part II: Western philosophy Chapter 1: Presocratic philosophers a: Natural philosophers b: Democritus the materialist c: Heraclitus and Parmenides Chapter 2: Plato and Aristotle a: Plato b: Aristotle

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Page 1: Philosophical Reflections

PHILOSOPHICAL REFLECTIONS

An analysis of Mysticism, Metaphysics and Psychology

DR.Abdul [email protected]

“Dedicated to my Master Vadakara Mullakoya Thangal and Master of masters Ibn- Arabi Spain”

Contents

Part I: Nature of Reality Page No. of Book

Chapter 1: The Planes of Beingi. Essential Existence

ii. Self Existenceiii. Ideal Existence iv. Plane of Manifestations

A: Spiritual Existence B: Mental Existence

C:Astral ExistenceD: Material Existencee: Vegetative Existencef: Animal Existence

g: Human ExistenceChapter 2: The eternal and the temporalChapter 3: Creative evolution and dissolutionChapter 4: The living worldChapter 5: Conscious evolutionChapter 6: The unique human spiritChapter 7: The path of the seekerChapter 8: Wisdom, love, power

Part II: Western philosophyChapter 1: Presocratic philosophers

a: Natural philosophersb: Democritus the materialistc: Heraclitus and Parmenides

Chapter 2: Plato and Aristotlea: Platob: Aristotlec: Absolute and relatived: Permanence and changee. Idealism and materialismf. Realism and nominalism

Chapter 3: Stoics, epicureans, bacona: Stoicismb: Epicureanism

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c: Francis baconChapter 4: Rationalists

a: Descartesb: Spinozac: Leibniz

Chapter 5: Empiricistsa: John Lockeb: Berkeleyc: David Humed: Rousseaue: Rationalism and empiricism

Chapter 6: Immanuel KantChapter 7: Schopenhauer and Nietzsche

a: Schopenhauerb: Nietzschec: Voluntarism: Objective & Subjective

Chapter 8: German Idealisma: Fichte

b : Schellingc : Hegeld: Idealism: Subjective & Objectivee: Idealism and realism

Chapter 9: The Evolutionistsa: Herbert Spencer

b : Darwin and Lamarckc: Henri Bergson

Chapter 10: Marxism and materialisma: Marxismb: Materialism: Mechanistic & Dialectical

Chapter 11: Croce, White head, Jamesa: Benedetto croceb: White headc: William James

Chapter 12: a: Existentialismb: Existence and Essence

Chapter 13: Modern idealistic philosophya: Neo Thomismb: Personalismc: Neo realismd: Meta physics of quality

Part III: Human PsychologyChapter 1: Freud, Adler, Jung, and Berne

a: Freud and psychoanalysisb: Adler and individual psychologyc: Jung and analytical psychologyd: Berne and transactional analysis

Chapter 2: Neo BehaviorismChapter 3: Gestalt psychologyChapter 4: Action, sensation etc.

a : Pragmatismb: Empiricismc: Emotiond: Rationalisme: Intuition

Chapter 5: Causation, Determinism, Free willa: Causation

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b: Determinismc: Free will

Part IV: Religious and Mystical PhilosophyChapter 1: Hindu Philosophy

a: Samkhyab: Kashmir saivismc: Vedantad: Conscious and unconscious

Chapter 2: Jain PhilosophyChapter 3: Buddhist philosophyChapter 4: Persian philosophy: ZoroastrianismChapter 5: Chinese philosophy: TaoismChapter 6: Theosophy

Chapter 7: NeoplatonismChapter 8: Jewish philosophy: KabbalaChapter 9: Christian philosophy

a: Gnosticismb: Thomas Aquinas

Chapter 10: Islamic philosophya: Mutazilah and Ashirib: Al kindic: Al Farabi, Ibnsina, and Ibnrushdd: Al Razi & Al Gazalie: Mohd Iqbalf: Sufism

Part V Mysticism, Metaphysics & EthicsChapter 1: MysticismChapter 2: Metaphysics

a: Monismb: Dualismc: Pluralism

Chapter 3:Philosophical psychologyChapter 4: OntologyChapter 5: EpistemologyChapter 6: Mind body relationChapter 7: Ethics: Good & Evil

a: Meta ethicsb: Normative ethics

Part I : Nature of RealityCHAPTER 1 : THE PLANES OF BEING

i. Essential existence:Whenever we contemplate on the nature of ultimate reality we have to conceive of a state

at which there is not any form of existence except ultimate reality itself.What I mean by existence is not the usual meaning implied by the term like external

existence. This external existence is physical existence like a rock, which is material

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existence, or light, which is the existence of energy.My concept of existence include apart from this physical existence astral or imaginary

existence, mental existence and spiritual existence. What I mean by mental existence is the realm of ideas and thoughts and by spiritual existence immediate awareness before and beyond subjective and objective distinction. What J. Krishnamurthy called choice less awareness and Osho Rajneesh silent witnessing self. This is the state of pure experiencing where experiencer, experience and experienced form a unity.

This ultimate reality is prior to physical existence, so this must be before physical time. What I mean by physical time is the time according to modern physics. Time beginning from a physical event. According to modern physics big bang event is the point of singularity and the beginning of present serial time.

According to idealists thoughts are before things, means mind is prior to matter. Since this reality is prior to astral and mental existence, this must be prior to mental time. Thoughts are always in a flux and there is always movement from one thought to another in succession. So there is mental serial time.

This reality is also prior to spiritual existence. Spiritual existence has a beginning as individual spirits so this reality is also prior to logical time. What I mean by logical time is mathematical priority like one precedes two; two precede three and the priority of events. This means state as essence precedes state as spirits.

This is the plane of single Essence or pure Being or Existence. This does not mean the single essence exists and is a being. Being and existence is not attribute of the essence. At this stage Essence is Existence, existence is Being. At this plane there is no distinction or difference between these terms. They are one and the same or synonymous.

This is the stage of absolute rest. This state is actually indefinable and unknowable.This is the source of every thing. This is the root of all other beings. All other essences

and existences are derived from this essence. Every thing depends on this essence but this does not depend on any thing. This is not an object of knowledge as this is the essence of knower, knowledge and known. In this sense we can say this is Absolute being. We call this plane the First Logos or essential being or essential existence.

ii. Self existence:In the second plane there is the beginning of internal vibration or frequency in the

essential being. This is the beginning of internal motion in the being, which was at absolute rest. This stage is the aspect of consciousness in the being.

This is the stage of self-consciousness. Due to this consciousness three aspects are found in the being. Self or spirit of consciousness, nonself or content of consciousness and which forms this relation or consciousness itself. In other words at this stage knower-knowledge - known aspects are found in the being. These three aspects in later stages transform to wisdom, love and power. These three are the fundamental attributes of the being. This division is only due to internal distinction, which means only in the consciousness or knowledge of the being. At this stage knower, knowledge and known are not separated but one and the same being. This is the state of unity. The state of passive thought or consciousness.

At this stage the same being is viewed from two aspects. The same being becomes both the observing self and the observed self. A conscious subject and an unconscious object. A

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sentient spirit or active spirit and insentient nature or passive nature. From one point of view it is subject and from another point of view it is object. At this plane these two aspects have equal significance. This plane we call the Second Logos or plane of self-existence or conscious being.

iii. Ideal existence:In the third plane internal vibrations or frequency further increases and as a result the

internal unity of the conscious being is lost and internally a division appears and the conscious being completely identify with the self or active spirit. We call this the Creative being. In the creative being active spirit or self predominate and passive nature or non-self is concealed. Passive nature is considered as a shadow of the creative being. At this stage the passive nature is potentially contained in the creative being. Here the relation between the creative being and passive nature is like a shadow to the original. In the absence of external projection the shadow is potentially contained in the original.

This passive nature can be compared to the essence of energy. What I mean by essence of energy is energy before external manifestation or energy having only internal frequency and existing as passive nature. Energy at rest and without any external frequency or temperature. Energy at absolute zero temperature and zero frequency.

At this stage this essence of energy or passive nature is nothing but the shadow of the creative being which is its internal reality and which is the inner controller of it. Let us call this the Third Logos or plane of ideal existence or plane of creative being. These three planes are the higher planes of the being. They are the eternal aspects of the being. All philosophic systems describe these as the eternal and immutable states of the being.

Pythagoreanism, kabbalism and Sufism consider these planes as the higher triad. They are represented by the trimurthi in Hindu puranas. I Logos the destroyer Shiva, II Logos the sustainer Vishnu and III Logos the creator Brahma.

iv. Plane of manifestation:

A. Spiritual existence:

At the beginning of this ideal existence the internal frequency of the creative being increases so the creative being fully identified with the wisdom aspect of the being. Here the creative being identify itself as full of spiritual essence or full of self consciousness. In spiritual existence self is not the content of consciousness but pure consciousness itself. Self-consciousness is the state as pure essence. Here self is identified with consciousness. Let us call this creative being as full self-conscious being by the name Radio essence.

The internal frequency again increases and produces love of self-expression in the Radio essence, further increase in internal frequency produce power of manifestation. Now this increase in internal frequency of Radio essence in ideal existence is the state of passive consciousness or thought. As a result of this increase in internal frequency the Radio essence produce active thought. This active thought manifest externally as slight vibrations or frequency in the essence of energy. As a result externally energy with the lowest frequency is manifested. Let us call this Radio wave or Radio photons or Radio spirit or S

1 spirit.

This is the fourth plane and the world of manifestations. This is the beginning of external manifestation as spiritual existence. The creative being as Radio essence, which is passive thought, combine with passive nature to produce active thought, which is the world of

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manifestations. In manifestations passive nature is apparent and creative being is hidden or concealed. This Radio wave is nothing but the active thought of the Radio essence as a separate and individual self-conscious being or spiritual being. This Radio wave is controlled by the Radio essence internal to it and which is its inner reality. This Radio wave is like a shadow to the Radio essence, which is its internal reality.

According to modern physics electro magnetic radiations are emitted by the particles. We are not denying this fact but proposing that prior to the formation of subatomic particles such as other leptons or quarks there was a state at which only energy existed as electromagnetic waves. So according to us this Radio photon is the basic physical unit. This is a mass less lepton with minimum quanta of energy or with the least frequency. According to string theory basic unit of matter or plank quanta has only length but no position. Radio photon due to its dual nature also fit this description.

In this Radio wave or S1 spirit wisdom predominates so this spirit is complete spiritual

essence or full of self-consciousness. This is also called universal spirit or universal ego, which is the source of all further manifestations.

After a long time means logical time the internal frequency of the Radio essence in ideal existence increases. This will make the creative being lose some passive awareness as pure spiritual essence or full of self-consciousness. As a result creative being gradually identifies itself as being with will aspect or medium self-consciousness. Let us call this TV essence. As we told earlier further increase in TV essence produce love of self-expression and later power of manifestation. As before by active thought of TV essence TV wave is manifested out of Radio wave with higher frequency. Let us call this TV spirit or S

2 spirit or TV wave. By a

similar process creative being as a being with power aspect or minimal self-consciousness or micro essence is formed and micro wave with higher frequency is manifested out of TV wave. Let us call this S

3 spirit or Micro spirit. These S

1, S

2, and S

3 are the spirit of self-

consciousness. These are the fundamental three divisions of spirits in spiritual existence.From the spiritual perspective this spiritual existence is also the beginning of spiritual

time. We have seen that in spiritual existence the active thought is directed towards the essence itself so here time is present as pure duration. Here past abide in the present and future is an open possibility. Spiritual existence is an eternal now. Here events unfold from moment to moment. What J. Krishnamurthi described as moment to moment existence. There is change and movement without any division.

From the physical perspective this is the beginning of physical substance, time and space. We already told Radio photon as basic physical unit. Physical time also begins with the existence of Radio wave. Space also begins with Radio photon, rather Radio photons itself is space. Radio wave has dual nature and behave both as particle and wave. In the beginning there exist only Radio wave so this existence of Radio wave is space. Time and space both change as Radio wave is partly replaced by TV wave then by micro wave etc. First logical calculation of time is the duration between the appearances of Radio wave to the appearance of TV wave. Due to the existence of TV photon space also changes and TV photon becomes part of space. So time and space are co-related and exist from and with the beginning of physical existence.

B. Mental existence:

Gradually after some logical time in ideal existence the internal frequency of Micro

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essence increases. As this increases creative being's passive knowledge as spiritual essence is lost and identify itself as mental essence with wisdom aspect. Let us call this Infra red essence. As we told earlier externally frequency increase in micro wave and infra red rays with higher frequency manifested out of micro wave. This is mental being as abstract or spiritual knowledge or thought. Let us call this M

1 being. This is the beginning of mental

existence. By a similar process creative being passively think as mental essence with will aspect or visible light essence and light with higher frequency is manifested out of infra red rays. This is M

2 being or being as concrete or rational knowledge. Again mental essence with

ultra violet essence give rise to UV rays out of visible light. This is M3 being or being as

sensory knowledge. These M1, M

2 and M

3 being are the three fundamental groups in mental

existence.In mental existence there is the beginning of discursive thought due to consciousness

moving between self and non-self. The same being thought as self and non-self. So in mental existence time exist as serial time. Due to discursive thought, which moves in succession, reality is divided into past, present and future. The reality, which was whole in spiritual existence, becomes fragmented due to differential thought. This is mental serial time.

C. Astral existence:

Now after some logical time the internal frequency of the UV essence in ideal existence increases and the passive thought of creative being as mental essence is reduced and lost and creative being become aware as astral essence with wisdom aspect or X essence and X-ray manifested out of UV ray. This is Astral being as spiritual desire. Let us call this A

1 being.

This is the beginning of astral or imaginary existence. By a similar process creative being passively think as astral essence with will aspect or gamma essence and gamma ray is manifested out of X-ray. This is A

2 being or being as egoistic desire. Like this cosmic ray is

manifested out of creative being as astral essence with power aspect or cosmic essence. This is A

3 being or being as sensual desire. These A

1, A

2 and A

3 beings are the three fundamental

groups in astral existence. These three beings are collectively called Fire beings and their essences fire essences. This astral existence is the beginning of mental space. Imagination involves and requires concept of mental space.

D. Material existence:

After sometime the internal frequency of the cosmic essence in ideal existence increases. At this the passive thought of creative being as cosmic essence go on reducing and creative being aware as Physical essence with wisdom aspect or as Air essence. Externally the frequency of cosmic rays goes on increasing and a critical point is reached. At this point there is almost infinite or very high energy and frequency. At this critical point due to interaction of these high frequency rays and other rays like Radio, light and gamma rays fundamental particles such as other leptons and quarks are formed. According to quantum field theory by instantaneous and local interaction of different energy fields basic particles can be formed. At this point there is super symmetry so there is only one force which itself is a force carrying basic particle. This single force can be compared to one of the electromagnetic photon. After the formation of subatomic particles and quarks the process is reversed and the energy and frequency go on decreasing and a critical point is reached. At this point there is symmetry breaking and four forces are formed. This facilitates the formations of elements and

Page 8: Philosophical Reflections

molecules. This is also the stage of formation of material universe, galaxies and solar system. This is manifestation of air out of fire. This is material being with wisdom aspect or P

1 being.

This is the beginning of material existence.

According to modern physics Quarks are the fundamental physical building blocks.Sub atomic particles are formed by combination of different types of Quarks.According to our theory Quarks composed of three Sub Quarks.These sub Quarks are the basic physical units.There are three basic types of Sub Quarks.Sub Quark with Wisdom aspect or P1(represented by Air),Sub Quark with Will aspect or P2(represented Water),Sub Quark with Power aspect or P3(represented by Earth).

According to modern physics big bang point is the point of singularity. At this point there is infinite energy and temperature and hence the universe has infinite mass and minimal or zero size. After big bang explosion the temperature go on decreasing and four forces and elements are formed out of basic particles and quarks. According to us this big bang point is not a material state but the point of formation of other leptons and quarks.

Similar to air Water essence is formed in ideal existence and water manifested out of air. This is material being with will aspect or P

2 being. Like this earth essence and earth is formed

out of water. This is material being with power or P3 being.

Now let us concentrate on our planet. By similar process creative being passively think as mineral essence in ideal existence and mineral kingdom is formed out of earth. This is P

3 or

mineral with power aspect. Similarly mineral with will aspect or P2 and mineral with wisdom

aspect or P1 is formed.

These spiritual, mental, astral and material manifestations are known as principal manifestations. From these S

1 is known as universal spirit, M

1 universal mind, A

1 universal

nature or imagination and P1 universal matter or essence of matter. All separate and

individual spiritual, mental, astral consciousness and material body are derived from these four universal beings. These four are the temporal and mutable aspect of reality. Pythagoras and Jewish Kabbala describe them as the temporal lower quaternary or tetrad. Semitic religions describe them as four archangels. Other religions also describe them as chief devas or prajapatis.

e. Vegetative existence:

Now the creative being as P1 or mineral essence become passively aware of the dormant

A3 or astral essence. As this awareness increases creative being identify itself as P

1A

3 essence

or plant essence and due to active thought plants manifested out of minerals. This is P1A

3 or

plants with predominance of power nature. Similarly P1A

2 plants with will nature and P

1A

1

plants with wisdom aspect is also manifested. These are the three basic groups of plants. Material essence produce material body and bodily activity. Astral essence manifest as life, sensations, reflexes and instincts. Life produce growths so plants are characterized by growth. Some mystical philosophy describes plants as being with growing soul. In higher type of plants with P

1A

1 nature except sight all other senses are developed.

f. Animal existence:

Now the creative being as P1A

1 or plant essence in ideal existence become passively aware

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of the dormant M3 or mental essence. As this awareness increase creative being identify as

P1A

1M

3 or animal essence and due to active thought P

1A

1M

3 or animal with power nature

manifested out of plants. Similarly P1A

1M

2 or animal with will and P

1A

1M

1 or animals with

wisdom nature also manifested. In animals astral essence is manifested as sensory knowledge and desire and scanty mental essence as rudimentary discriminative knowledge and weak will. Presence of little mental essence in animals enables domestication and taming of them.

g. Human existence:

Now the creative being as P1A

1M

1 or animal essence passively aware of dormant S

3 or

spiritual essence. As this awareness increase P1A

1M

1S

3 or human essence is formed. Due to

active thought P1A

1M

1S

3 or human beings with power nature manifested. This is man with

predominant passionate nature. Like this out of P1A

1M

1S

3; P

1A

1M

1S

2 or man with will nature

is manifested. This is man with predominant rational nature. Then out of P1A

1M

1S

2; P

1A

1M

1S

1

or man with wisdom nature is manifested. This is predominant spiritual nature. In human beings spiritual essence is manifested as self consciousness.

Let us suppose that there are 24 Radio photons in the beginning. This S1 is the universal

spirit because this S1 is the reality of all 24 photons. Now one remain as S1 and 23 photon

become TV photon or S2 then 22 become micro spirit or S

3 then 21 become infra red or M

1.

This M1 is the universal mind. M

1 is the root mental essence of all remaining 21 photons.

Now 20 become visible light or M2, then 19 become UV or M

3, then 18 become X-ray or A

1.

This A1 is the universal nature because A

1 is the root astral essence of all 18 photons. 17

become gamma ray or A2 then 16 become cosmic ray or A

3 then 15 become P

1 or air. Now P

1

is the universal matter because all 15 beings receive physical essence from P1 being. 14

become water or P2 then 13 become P

3 or earth, then 12 become P

3 mineral 11 become P

2

mineral, then 10 become P1 mineral, then 9 become P

1A

3 or universal plant soul. All 9 beings

receive plant essence from P1A

3. 8 become P

1A

2, then 7 become P

1A

1, then 6 become P

1A

1M

3.

This P1A

1M

3 is the universal animal soul because all six units receive animal essence from

P1A

1M

3. Five beings become P

1A

1M

2, four become P

1A

1M

1 then three become P

1A

1M

1S

3. This

P1A

1M

1S

3 is the universal human soul. All the three human essences are derived from

P1A

1M

1S

3. Two become P

1A

1M

1S

2 then one become P

1A

1M

1S

1. In Semitic religions P

1A

1M

1S

3

or universal human soul is symbolically represented by Adam.The earlier lower tetrad, which are universal spirit, mind, nature and matter, and the lower

triad, which are universal plant, animal, and human soul form the septinary or septad. These seven are considered as the seven main Dhyanichohans or Prajapati or seven Angels in religions. The eternal upper triad and the temporal lower septad together form the decad. Decad is the complete mystic number for Pythagoras and Jewish Kabbala. Decad is 10 major planes of the being.

This is only a symbolic representation. This does not mean every passionate, rational or spiritual nature contain besides S

3, S

2 and S

1 only P

1A

1 and M

1. All type of combination can

occur. What we mean is all beings can be basically reduced to three groups. One with maximum essential revelation or wisdom nature, second medium self consciousness or will nature and third minimal self consciousness or power nature. Now this is only a summery of

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the evolution of the world. Actually every category of non-living things and every species and subspecies of living things, which distinguish one group from another, have their own essence. This is the case up to human beings. Up to man the world is a manifestation of group essences but in the case of man it is different. In human beings every individual is represented by his own essence and spirit. Each and every one is unique and represents a particular and separate spirit.

CHAPTER 2: THE ETERNAL AND THE TEMPORAL

In reality there is only one essence which when viewed as single essence is called first logos and when viewed as two essences is called second logos and when viewed as multiple essences is called third logos or ideal existence. At the plane of III logos or ideal existence the creative being is one but the attributes and qualities are numerous. The essences are nothing but the particular and specific relations of the creative being with attributes and qualities. In ideal existence the one creative being forms multiple essences. These essences have no separate being or existence of their own but depends on the creative being for their being and existence. The one creative being becomes the being of each and every essences and act through these essences itself. In ideal existence essences are only a possibility. Essences are dormant or potential at the stage of ideal existence. There is no division or distinction in the attributes and qualities of the essences in ideal existence. Attributes like life and knowledge are present in all the essences characterised by them without undergoing division. For example in ideal existence life is present in human, animal and plant essences without life undergoing any division. This ideal existence is the eternal and immutable aspect of reality. This is the state of unity in diversity. This is the being aspect of reality.

The second aspect is the becoming aspect of reality. This is the plane of manifestations. This is temporal and mutable. At this fourth plane of manifestation the one being is manifested as multiple beings. The one creative being on manifestations become separate and individual beings due to active thought which is the cause of its manifestation.

As we told earlier there are four major manifestations. Spiritual, mental, astral and material existence.

All manifestations are either active thought or active imagination of the creative being. Now one being is differentiated from another in manifestation by separate being and existence while in its ideal existence the essences are distinct but undivided due to one creative being.

All these manifestations are entirely depends on their permanent essences for their existences. They are the external expression of the essences, which are their internal reality. These manifestations have no separate initiative or power until the creative being as essences act through them. The permanent essences are the inner controller of the manifestation. The real existence is that of essences means ideal existence. All other existences are derived from this existence. Now the comparison of the world to its essences is like a shadow to the original. The essences are real and eternal but the world is shadow and transient. Manifestation is the reflections of the essences. When one manifestation comes to an end a similar one replaces it.

When we say the manifestation is the shadow of the essences it does not mean they are

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unreal. What we mean is they are only part of the real, which are the essences. They are the partial expression of the essences. In this sense they participate in reality.

The essences depends on the world for their manifestation and the world depends on the essences for their reality. Actually each depends on the other and one cannot exist without the other. The revealed part of essences is world and the concealed part of the world is the essences. The only thing is the manifestation goes on changing while the essences are permanent.

CHAPTER 3: CREATIVE EVOLUTION AND DISSOLUTION

Now the creative being at beginning of ideal existence is full of perfection. This is perfection in essence and attributes and this is internal perfection and perfection of the being.

Manifestation is nothing but the self expression of love for external perfection. So the motive power of manifestation is love. Love of self expression in all its perfection. This is the external expression of all perfect attributes. This is perfection in becoming.

Radio wave is the beginning of this evolution and the spiritual existence is evolved out of the creative being as Radio essence. Since the Radio wave cannot express all the perfection further evolutions are necessary. Here the microwave evolves out of Radio waves.

The primary cause of this evolution is the love of the creative being for self expression who is the real being of the micro essence. This evolution also depends on the attributes and qualities of Radio essence and hence on the Radio wave. Micro essence cannot express all the perfection of the creative being but partly restricted by the preceding Radio essence and its attributes. So Radio essence is the secondary cause out of which this evolution takes place.

Every new being is a result of the creative being as its essence which is its real and primary cause and the preceding essence which is its secondary and contributory cause.

As we told earlier in ideal existence essences are multiple but only one being. This creative being is not external to the essences but the internal being of the essences and their inner reality.

All the evolution proceeds according to this law. The primary cause of evolution is the love of creative being for self expression. The evolution is contributed or limited by the preceding essence out of which this evolution takes place.

As we told earlier the essences are eternal and immutable and the world is temporal and mutable. What comes with time must dissolve with time. This universal dissolution is what is called pralya in Hindu philosophy. Before this universal dissolution individual things are perishing continuously. Whenever one thing is perished similar ones by their essences replace them. After universal dissolution also the world begins to evolve out of their essences. This is because ideal existence is eternal.

This is what is called cyclic evolution and dissolution in Hindu philosophy and eternal recurrence by Nietzsche and Schopenhauer.

This view of an external transient but stable world is from the view of the ordinary humans or from discursive consciousness. From spiritual perspective or from the view of the self realised man all manifestation means the world is nothing but active thought and active imagination of the creative being which think or imagine through the essences itself and not external to it. This is what idealists mean when they say world as an idea or imagination.

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Not only the external manifestation a cosmic imagination of the creative being through the essences the entire manifestations are renewed at every moment. Every moment one world is annihilated and a similar one is manifested. The instant of annihilation or dissolution coincides with the instant of manifestation. There is no temporal interval between manifestations but only a logical succession.

In modern physics this event is described as the subatomic event. According to quantum field theory in the subatomic realm by the instantaneous and local inter action of different quantum fields sub atomic particles are created. In the subatomic realm at each moment subatomic particles are annihilated and created. According to modern physics this subatomic particles are the ultimate unit of matter. So this world is created and annihilated every moment. In Hindu philosophy this is symbolised by the nataraja or dance of Shiva.

In Buddhism in the sarvastivada of Hinayana this is described as the replacing of mental, astral and material dharma every moment by similar ones.

In Sufism Ibn arabi describes this process analogous to respiration. At each in breath or inhalation a world is annihilated and at out breath or exhalation a similar one is manifested. Creation and dissolution as exhalation and inhalation of divine breath through the essences itself.

CHAPTER 4: THE LIVING WORLDAs we told earlier everything in the world is a manifestation of their essences. These

essences are nothing but the special relations of the creative being with attributes and qualities. So every essence is fully conscious of its own nature. In this sense every thing in the world is conscious. I do not mean conscious like humans. Since every essence is conscious of its own nature its manifestation is also conscious in a rudimentary way. So there is nothing in the world what we call dead matter. Everything is conscious in their own natural way. They are conscious because they are the expression of one creative being who is conscious. This is what primitive society means by animism and what philosophers like Plotinus, Schopenhauer, white head mean by panpsychism.

Now up to mineral kingdom there is no external manifestation of consciousness. This is because mineral essence is mainly material essence so they are unconscious in manifestation. This means there is no apparent sign of consciousness. The plant essence contains both material and astral essence. The material essence as physical body and both physical and physiological activity. The astral essence manifest as life, crude form of sensations, reflexes and instincts. The last ones are unconscious desire.

In animal essence besides material and astral essence there also present a little mental essence.

The astral essence produce sensory knowledge and desire while the mental essence produce crude discriminating knowledge and weak will. This makes it possible domestication and taming of animals.

The human essence contains spiritual, mental, astral and material essences. Physical body and physical and physiological activities are produced by material essence. Astral essence produce sensory knowledge and desire. Mental essence produce rational knowledge and

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partial will. Spiritual essence produces self consciousness and absolute or free will.

CHAPTER 5: CONSCIOUS EVOLUTIONNow in the process of evolution we can see that up to mineral kingdom the essences are

manifesting their full nature from the beginning of existence. In plants and animal kingdom the essences are manifesting their full nature only during the life span of the organism.

In humans there is a further difference. The human essence is not fully expressed naturally during one’s lifetime. There is the possibility of conscious evolution in man. Those in whom the essence is fully expressed during their lifetime are called self realised men, perfect men or mystics. In perfect man there is full expression of spiritual, mental, astral and material essences. In perfect man all the potential of the essence become actual.

We have seen that all manifestation is the out come of love for perfection of the being. World is a result of love for self expression. In manifestation also every physical activity of the organism is an activity of the essence as an act of love for perfection through self expression. Here also consciousness or knowledge is transformed to love before transforming to activity.

Now take the case of plants. The plant essence, which is material and astral essence is transformed to love in astral existence before producing physical and physiological activity in material existence like self preservation and self expression. In plants this love is identical with instincts and reflexes so these instincts are unconscious love.

In animal also the sensory knowledge is transformed to love in astral existence before producing activity in material existence. In animals this unconscious love is desire.

Now take the case of human beings. When passionate nature predominates in the essence in ideal existence the self is identified with passionate nature in spiritual existence, this produce sensory knowledge in mental existence, desire in astral existence and sense gratifying activity in material existence. As we told earlier this desire is unconscious love.

When rational nature predominate in essence this produce reason in mental existence, partial will in astral existence and egoistic activity in material existence. This partial will is partly conscious love.

When spiritual nature predominate in essence there is wisdom in mental existence, this produce absolute or free will in astral existence and transformed to duty bound activity irrespective of self interest in material existence. This free will is full conscious love.

Now in perfect man or self realised man the perfect or complete nature of the essence give him complete knowledge in mental existence. This will make him identify his self with the self of the creative being hence with the whole creation. The perfect man ensouls the whole creation. This produces unconditional love in astral existence and transform to activities, which augment the whole evolution in material existence.

CHAPTER 6: THE UNIQUE HUMAN SPIRIT

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Now there are some basic differences, which distinguish the human beings from all other beings. The first difference is unlike other beings the human beings can fully manifest all the essences, which are spiritual, mental, astral and material essences. This means human being contain the essences of all other manifestation from Radio wave to animal kingdom. While in all other manifestation the creative being is not fully conscious of its complete perfection, in human beings there is the possibility of full self expression for the being. This is what J. Krishnamurthi means when he says in all other beings reality is expressed as perfect object but in man it becomes also subject.

This we can compare with the light spectrum. While all other beings can be compared to individual rays like UV rays or blue rays or a combination of some of them like indigo and blue rays human beings can be compared with complete light spectrum. As there is a difference between the frequency and energy of individual rays but the velocity of all the rays are the same there is a difference in the nature of every being though the same creative being is the reality of all essences. White light is a combination of all the light rays so its frequency is that of individual rays in it and its energy is the total energy of the individual rays. Like this there is a difference between human and other beings. But as the velocity is same of all electromagnetic rays the underlying essence and being is the one and the same in human and all other beings.

The second difference of human essence is while all other beings are represented by group essence human beings are characterised by individual essence. This means every individual is unique due to his unique essence.

We have told that human beings contain all the essences. So the quality of human essences are same in all but the quantity may be different.

We have seen that all manifestation is self revelation of the creative being. The one in whom the degree of self revelation is more will have more essences than the one in whom the self is less revealed. This means the degree of self revelation differs in every individual. According to this rule we earlier classified three types of human beings.

Those in whom self revelation is maximum there is full self consciousness. In this group wisdom dominate over will and power. We call this spiritual nature and earlier denoted by P

1A

1M

1S

1. Those in whom self revelation is reduced there is reduction in self consciousness.

In this group will dominate over wisdom and power. We called this rational nature and earlier denoted by P

1A

1M

1S

2. Those in whom self revelation is minimum there is only minimal self

consciousness. Here power dominates over wisdom and will. We called this passionate nature and denoted by P

1A

1M

1S

3.

The one in whom the self revelation is more will be superior to one in whom it is less even though the essence is one and the same in both cases. This is because will always depends on wisdom. We can will only what we know. Like that power always depend on will. Because only will give rise to power and action. So wisdom is always superior to will and power. This superiority or hierarchy is similar to the hierarchy between plant and animals on the one hand and animals and man on the other.

This can be explained by our anthology to sunlight. Even though the white light has same individual rays, velocity and frequency everywhere the intensity and energy differs according to the distance from the sun, which is its source. Light, which is nearer to the sun, has more intensity and energy, which means more number of photons than the light, which is far from it. Like wise the one in whom more self revelation will have more essence than the one in

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whom there is less revelation.In reality there is only one creative being behind all these spirits and it is the same being

which becomes the multiple beings in manifestation, according to the function and capacity of the essences. So in reality all humans are equal since their Being is one and the same in all.

The same law is applicable to sex, race and nations. In human spirit there is no distinction of sex, race, or nationality. During gradual evolution of human species and progression of history it is possible that the spirit of a higher nature manifested more or exclusively in a particular sex, race or nation. But this cannot be generalised, as the spirit has no distinction of sex, race or nation. The manifestation of higher or lower nature in a particular sex, race or nation mainly depends on historical time, geography and the surrounding society. Ultimately the manifestation of the essence depends on the possibility of its transformation from potential to actual means its possibility of full self expression.

As we told earlier the degree of self revelation is different in each and every spirit. Every individual is different. According to this rule every one is unique. No one can replace another. Each one has different capacity and different function. As we told earlier human species contain all essences, so all humans contain all three natures means spiritual, rational and passionate nature. These classifications are based on the predominance of one nature over the other natures.

Now you can understand that each one is unique and represent a particular spirit. This is what Sufi Ibn-Arabi means when he says that each one represent a particular divine name. Each name is equal to all other names in essence but differs in its particular significance.

The third difference of human spirits are while in all other beings the essences are fully expressed during their existence like minerals or during their life time like plants and animals the human essence is naturally not fully manifested during a man’s lifetime. This means while in all other beings the evolution was unconscious in man there is the possibility of conscious evolution.

As we told earlier every manifestation is an act of self expression and the motive power is love of self perfection of the being. Every physical activity is also an act of self expression. Whether the act is conscious or unconscious they are the result of self expression. Even the activity of self preservation is an act of self expression. We feel fulfilled only when we can express ourselves completely. All the frustration in life is due to false self identity or inadequate self expression. We feel root less the whole life without full self expression.

For complete self expression we have to know the nature of our spirit. Only after self knowledge self expression possible. Inadequate self identity leads to inadequate self expression. As we told earlier action depends on knowledge. Here it means knowledge of one’s own nature. This nature is nothing but the reality of one’s own spirit.

Partial knowledge produce incomplete action or expression hence despair and discontent. Total knowledge produce full self expression hence serenity and contentment.

CHAPTER 7: THE PATH OF THE SEEKER

The complete self expression depends on knowledge of the real nature of our spirit. Self

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realisation means complete awareness of one’s essential nature. Only by self realisation complete self expression possible. In other words self realisation itself produce spontaneous self expression.

The real problem is we do not know the nature of our spirit or its potentiality and capacities. So we need some method or device so we can aware of our own spirit and which further leads to complete self realisation. Here comes the necessity of the master.

Master is one who is a perfect man. He is the one who not only realised his own self but can also lead others to self realisation. Like Osho Rajneesh’s words he can point you the moon and even this pointing is an immense blessing and help. The way to the self is full of obstacles and pitfalls and it is almost impossible to travel it without guidance.

The master is the one who had traveled the path before and know all the subtleties of the human mind. The benefits of a living master on the way is immense and beyond description. A living master is absolutely necessary for self realisation and the exception to this rule is so rare that they can be neglected. Now apart from the presence of a living master who constantly watch and guide along the way the method consist the following.

The nature of our own spirit we cannot realise by contemplating on the external world or by sensory experience or by rational thought. Internal contemplation of the spirit is only possible if we know the full nature of our spirit. But we do not know the full nature of our spirit because a perfect spirit in manifestation is represented only by a self realised man.

Our own master is a perfect symbol of fully manifested spirit. So by the contemplation of our master as our Self we can contemplate on the nature of our own spirit.

Whenever we contemplate our master as our self, the knowledge we receive will be from our own spirit. It is not from our master. This is analogous to a mirror. Whenever we look at a mirror what we see is our own Face. We will not see the mirror. The function of the mirror is to manifest our own form. The master is also a spiritual mirror. In this computer age we can also compare the function of master to the interface in a computer. When we contemplate our master as our self this is a spiritual activity in spiritual existence. Here we identify our spirit with our master. By conscious and continuous contemplation of our master as our self we become aware of the nature of our own spirit and gradually attain self realisation. So the method consists of conscious and continuous contemplation of our master.

As we told when we continue our contemplation we slowly become aware of our own nature. As we already mentioned human essence is a combination of material, astral, mental and spiritual essences. As we mentioned these essences are responsible for three natures of all human beings, which are passionate, rational and spiritual nature.

When we contemplate the master in spiritual existence first of all we become aware of our astral essence. The self or spirit identify with passionate nature in spiritual existence and produce sensory knowledge in mental existence, desire and passion in astral existence and sense gratifying activity in material existence.

This astral essence is responsible for sense gratifying activity like excess drinking and smoking, excess food, sex, and sleep, visual and auditory pleasures, inertia and laziness. Passionate nature needs everything in excess because passionate nature never feels fulfilled. This passionate nature is also responsible for narcissism like excess obsession with body and adornment of body with ornaments and costly dresses. This nature also produce excess anger, excess desire for material possessions. This passionate nature also yields to conditioning and indoctrination and is responsible for fanaticism, fundamentalism, intolerance, blind faith and

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blind conformity to social values.At this first stage the one in whom passionate nature predominate is more effected than

others. At this stage one is almost helpless because astral essence can only produce desire in astral existence. At this stage rational nature is dormant so this desire can be prevented only by fear. Only obvious disadvantage to physical existence or threat to one’s own interest will prevent this desire through fear.

This is the way wild animals are trained and this is the rationale behind religious laws and civil and criminal laws of society.

But when we persist in our conscious contemplation and continue it we gradually become aware of our mental essence. The self identify with rational nature in spiritual existence produce rational knowledge in mental existence, partial will in astral existence and egoistic activity in material existence. As the contemplation continues the self more and more identify with rational nature and gradually over shadow passionate nature. At this stage besides sensory knowledge we will have a discriminating type of knowledge. This is knowledge of the essence of things rather than phenomenon. One result of this knowledge is conscience. In astral existence desires are regulated by will. At this stage even those in whom passionate nature predominate are able to regulate their desires and passions by partial will. This is the second stage of contemplation.

But this rational nature is a manifestation of mental essence. So this is the state of discursive thought. This will give rise to strong sense of self and non self; hence ego and individuality. So this rational nature gives rise to egoistic activity like activity for power, fame, and money, which are the ways to boost one’s ego. At this stage those of passionate and rational nature are more affected than those of spiritual nature.

But as we continue our contemplation gradually we become aware of our spiritual essence. The self identify with spiritual nature in spiritual existence, produce spiritual knowledge in mental existence, absolute or free will in astral existence and duty bound and action out of moral sense irrespective of self interest in material existence. As this contemplation continues the spirit more and more identify with spiritual nature and gradually regulate both reason and passion.

At first this spiritual nature will give rise to what existentialists called angst and despair. Spiritual nature first give rise to meaninglessness and emptiness and produce utter loneliness. We cannot identify the self with anything and self or spirit seems like nothingness. Later spiritual knowledge will make him aware that separate being is an illusion of manifestation. At this stage egoistic activity is reduced and he will act more and more from an inner sense of right and wrong without considering personal advantage or disadvantage. Here partial will is replaced by absolute or free will, which give rise to selfless activity. At this stage those of passionate and rational nature are able to regulate it by absolute will. This is the third stage of contemplation.

This stage will continue till self - realisation is attained. Contemplation of the master as one’s spirit and identification of this spirit with spiritual nature and selfless activity and regulation with free will continue till self realisation is attained. This is an arduous journey. The activity accumulated during ignorance was made in to strong habits which need strong effort as continues contemplation. The transformation of blind will or desire to partial will or reason then again to absolute or free will is a long and difficult journey. Only continuous and constant effort as contemplation will produce result.

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Usually this contemplation ultimately leads to self realisation. But this is not the actual cause of self realisation. Self realisation is a spontaneous happening. This total illumination cannot be guaranteed by any methods. There are multiple factors, which determine a man's self-realisation at a particular stage in his life. Besides these unknown and unexplainable factors contemplation usually leads to it.

CHAPTER 8: WISDOM, LOVE AND POWER

We have seen that second logos or self existence give rise to spirit of consciousness, content of consciousness and consciousness itself. At the second stage this knower-knowledge - known not separated and form part of essence. This is the state of three in one. These three aspects will give rise to three main attributes of reality, which are wisdom, love and power.

In III logos wisdom manifests as creative being with multiple attributes and qualities or as multiple essences. This give rise to love of self expression. This again transformed to power of manifestation and as a result world is manifested.

In manifestation wisdom attribute give rise to spiritual and mental existence, love to astral existence and power to physical and material existence. In manifestation wisdom is identical with knowledge, love with will and power with action.

In spiritual existence predominance of wisdom, will or power gives rise to S1, S

2 and S

3

group of spirits. In mental existence M1, M

2 and M

3 group of being, in astral existence

A1A

2A

3 group of beings, in material existence P

1P

2 and P

3 group of beings or air, water and

earth. In plants also P1A

3 power nature, P

1A

2 will nature and P

1A

1 wisdom nature. In animals

also P1A

1M

3, P

1A

1M

2 and P

1A

1M

1 groups of animals.

In humans P1A

1M

1S

3 group: Here there is predominance of passionate nature in ideal

existence, self identify with passionate nature in spiritual existence, produce sensory knowledge in mental existence, desire and passion in astral existence, and sense gratifying action is material existence.

P1A

1M

1S

2 group. Here there is predominant rational nature in III logos, spirit identify with

rational nature in spiritual existence, produce rational knowledge in mental existence, partial will in astral existence, and egoistic action in material existence.

P1A

1M

1S

1 group: here there is predominant spiritual nature in third logos. Self

consciousness as spiritual nature in spiritual existence, produce spiritual knowledge in mental existence, absolute or free will in astral existence and selfless action in material existence.

So there are basically three groups of being, one with maximum self revelation or wisdom nature, second medium self revelation or will nature and third with minimal self revelation or power nature.

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Part II: Western philosophyCHAPTER 1: PRESOCRATIC PHILOSOPHERS a. Natural philosophers:

Most of the ancient philosophers were natural philosophers. They mainly studied the sensual elements and the changes in nature.

Thales identified water as the basic substance. Anaximines considered air as the basic substance. He thought air is infinite, eternal and mobile which on rarefaction form fire and on condensation forms first clouds, then water, then earth and rock. Xenophanes considered earth as the basic substance. Heraclitus considered fire as the basic substance. Each of these philosophers identified one element as the basic substance out of which others evolved.

Another philosopher Empedocles identified four root substances or basic substances. They are fire, air, water and earth. He believed that all changes and evolution is due to union and division of these four elements. These four elements are basic or permanent and they do not change. He believed the cause of this combination and separation two conflicting forces of attraction and repulsion and identified them as love and strife.

b. Democritus the materialist:Democritus is known as the father of materialism. He believed in two eternal realities of

atom and void. He is the founder of atomism.Atoms are eternal, immutable, innumerable, indivisible and in constant motion. There is

difference in size, shape, position and order of atoms. Atoms have hooks to connect them with other atoms. These atoms are the basic substance. The world is formed by the different variety of atoms in different combinations. Human soul is also formed by soul atoms which are bound to the brain and which disperse at death to form another soul. So there is no after life.

Atoms possess only physical properties. Qualities are supplied by the subjective mind.Democritus believed that senses are the main source of knowledge but they present only a

dim view of reality. Real knowledge is by the aid of reason, which present the essence of things.

He argued that there is no such thing as chance and everything happened through natural cause and necessity.

Analysis:All these philosophers identified the whole reality with manifestations. According to our

view the manifested world is the partial expression of the ideal existence or ideal world.

c. Heraclitus and parmenides:(i) Heraclitus:

Heraclitus believed there are two aspects of reality.

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The first he called logos which does not change and is permanent. It is the universal law, which matter obeys but which is above and beyond matter. The law of nature represented by fire comes into being due to this universal law or necessity. This is the form of fire or nature. Things come from fire through this logos.

The second aspect is the material world represented by fire. All things including souls come into existence from fire and into the fire they dissolve again. The basic character of fire or nature is constant change and motion or flow. Heraclite's famous saying that one cannot step into the same river twice because second time some water flowed and it is not the same river. Everything changes into its opposite and things comes into existence due to the conflict of opposites. So there is unity in opposites. Heraclitus stressed and give important to changing aspect over permanent aspect. He also believed senses are the base of knowledge but only reason will leads to wisdom.

(ii) Parmenides:

Parmenides also believed there are two aspects of reality. One he called the doctrine of truth and the other doctrine of opinion or seemingly true. While Heraclitus gave importance to change Parmenides stressed the permanent aspect. So he is known as an idealist.

Doctrine of truth is true Being as single, immobile, eternal, immutable, indivisible, beyond time and space and free from void. Doctrine of opinion is plural, changing, transient, divisible, only seemingly true and moving in void. Truth is whole and authentic while opinion is part and appearance.

Parmenides was also a rationalist and thought reason as the primary source of knowledge.He also identified two basic elements or substance in nature. One is active, fiery and

bright while the other is inert and dark.

Analysis:The logos of Heraclitus and the truth of parmenides correspond to our ideal existence

while the fire of Heraclitus and opinion of parmenides corresponds to manifested world.We have told that permanence and change are two aspects of one reality. The ideal

existence is not apart from the world but they are the inner reality of the world; in other words world is the self expression of the ideal existence. There is no predominance of one over the other. The only thing is world of ideas are permanent while world of senses transient.

CHAPTER 2: PLATO AND ARISTOTLE

a. Plato:Plato is famous for his theory of ideas. He believed in two realms of reality. One the realm

of eternal forms or ideas. This he equated with being. The second the realm of matter which he equated with non-being. Sensible world is a combination of both so in an intermediate level.

The world of ideas, the intelligible or ideal world is eternal, real, immutable, indivisible, irrelative and beyond time and space.

The world of sensible things or manifested world is mere appearance, temporal, mutable,

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divisible, relative and within time and space. Plato believed the sensible world faint and imperfect copy of the ideal world or the observed world as the reflection of the ideal world, which is the real world.

Opinion differs among scholars whether Plato believed in two separate realities means the world of ideas separate from the sensible world. Plato’s famous myth of the cave illustration in republic gives the impression that he believed ideal world as apart from sensible world. But his later references comparing ideal world with more cake ness and sunlight nearer the sun and the famous “third man argument” in “parmenides” make it clear that Plato believed the ideal world as the inner reality of the sensible world. According to this sensible things are partial reality,because they participate in the reality of the ideas and not merely reflect them.

Plato also classified three types of people depending on the predominance of their natures.First people with predominance of reason or wisdom. They are truth loving or

philosophers. They should rule the society and represented in the body by head.Second people with predominance of will or emotion. They are power loving people and

represented by army in society and chest in the body.Third people with desire or appetite. They are possession loving people represented by

workers and industry man in society and loin in the body.All humans contain these three natures and the classification is based on the predominance

of one nature over others. Plato defined justice as due proportionality. This is the effective co-ordination of the

whole nature or having and doing what is one’s own nature in society. In individual case each soul faculties has its own virtue and justice is all three parts functioning harmoniously.

Plato identified virtue with goodness. According to Plato every one naturally do what he consider good. Evil is not sin but ignorance. He also denied acrasia or weakness of will. According to him there is no such situation where one really want to do something but do the opposite due to weak will.

According to Plato the aim of life is supreme good. This good is contemplation of true knowledge and the object of true knowledge is ideas. Sensible things are only the object of belief or opinion.

According to Plato one can only have knowledge of ideas after reaching the form of good, which is at the top of the ideal world. According to him man has an immortal soul and material body. Before incarnating in the body the soul was in the ideal world contemplating the ideas. After receiving physical body this ideal world is forgotten. Sensory knowledge will produce recollection of this knowledge of the ideal world. This will produce Eros means love or longing in the soul to return to the ideal world. Contemplation of ideas is the result of this love and the way to return to ideal world.

Analysis:Plato’s ideal world and sensible world corresponds to our ideal existence and manifested

world. As we told earlier they are not two separate realities but two aspect of one reality. World is the external expression of the ideas and ideas are the internal reality of the world. Ideas are eternal while world is temporal and transient.

Plato’s classification of human nature is similar to spiritual, rational and passionate nature.Plato’s supreme good as contemplation of ideal world is path of self realisation and

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definition of justice is perfection of one’s own nature.What Plato says as form of good at the top of ideal world is one’s own spirit and self

realisation.Now acrasia or weak will is a real situation. As we told earlier will depends on knowledge

and knowledge on nature. When passionate nature predominates in essence it produce desire. By contemplation of self or by other self improving methods when rational nature start manifesting will interfere with desire. But until rational nature regulate passionate nature desire triumph’s over will and this is the situation of acrasia or weak will.

b. AristotleAristotle unlike Plato identified individual things as substance and primary reality.

Assuming Plato believed in two separate worlds Aristotle contended that substance contain both form and matter. To Aristotle form and matter are inseparable. There is neither matter less form nor formless matter. The individual things contain the ideas. Forms exist in things. Aristotle denied separate existence of forms. According to him form or idea is the character or nature of substance and matter is its receptive element.

According to Aristotle every substance becomes the matter for the higher form to evolve from it and this evolved substance, which contain both matter and form in its turn become the matter for still higher form.

Opinion differs whether Aristotle believed in the reality of forms and innate ideas or he considered them as mere concept and nominal relation of things. There are references in his ‘metaphysics’ where he says forms are eternal and after perishing of individual things they become the form of new things. He also believed in the immortality of the active reason. From this it is apparent that Aristotle also believed in the reality of ideas. What he stressed was there are no two separate worlds but one world of substance, which contain both form and matter.

Aristotle believed that everything is in constant motion. This is initiated by God who is the unmoved mover. He also believed in an entelechy, which he defined as an inner purposefulness which resides in things and which convert the potential nature of the thing in to actuality.

In his theory of causation Aristotle identified four causes. First the material cause which is due to matter. Second formal cause, which is due to its form. Third is the efficient cause which is the real and first cause of the things motion or change. Fourth is the final cause, which is due to its final aim or purpose.

He believed man consist of matter, psyche and form or vegetative soul, animal soul and rational soul. Different matter is responsible for making people different. Psyche or animal soul he identified with passive memory, which is personal and perish at death. There is only one universal form or rational soul for all humans, which survive death and is eternal and immortal.

Unlike Plato Aristotle thought that the aim of life is not goodness but happiness. He identified three type of happiness. The first and lowest form of happiness is by sensual pleasures. The second is as free and responsible citizens. The third and highest form of happiness he identified with actualisation of best potentialities in ones own nature and this is a life of reason and pursuit of truth. This he called intellectual virtue. This type of life is possible only by moral virtue and the road to moral virtue or moral happiness is by golden

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mean. Golden mean is the middle way between two extremes. As an illustration modesty is the golden mean between pride and humility and courage between cowardice and rashness. According to him everything in moderation is good so excess itself is evil and error. According to him passions are in itself neither virtue nor vice but human nature to be used in moderation and harmony.

Aristotle also believed woman is inferior to man. He thought woman as unfinished man. Woman he compared with receptive substance while man to form.

Analysis:Aristotle’s view that both form and things inseparable is correct. They are two aspects of

one reality. But the form exists not in things. As forms are immaterial we cannot attribute them physical quantities or qualities. As they are subtler than world we can rather say things exist in forms and not vice versa.

Aristotle’s form is essences and matter is passive nature. As we told world is a combination of them and evolution of higher form is from the lower one.

What Aristotle call entelechy is the nature of the essences. Everything expresses its essential nature. The four causes of Aristotle also can be reduced to its essence and passive nature. Material cause is passive nature. Formal, efficient and final cause depends on the nature of its essence. They are all inherent in essential nature.

Three part of man and three corresponding happiness is what we have been saying passionate, rational and spiritual nature.

According to us there are no three separate souls. Human spirit is a unity with vegetative and animal essence as part of it. Active reason is human spirit and it is not universal but individual and human spirit survives death. Every individual spirit is unique and particular. The supreme happiness as life of reason and pursuit of truth is similar to the path of self realisation

c. Absolute and relative, one and many whole and partsAs we told earlier in ideal existence there is only one creative being. This one creative

being is the reality of all essences. In second and first logos also there is only one being. These three higher planes or logi are denoted by the absolute, the whole and the one.

In the plane of manifestations the absolute become relative, one become many and the whole become parts. Now the absolute is the inner reality of the relative, one is the essence of many, and whole is in parts.

In this sense both terms are two aspect of one and the same thing. The absolute itself express as relative, the one is many and the whole is parts.

d. Permanence and change, necessity and time, reality and appearance.

These terms are also used by the ancient philosophers to denote the ideal existence and manifested world.

The ideal world is permanent, real and necessary existence. While manifested are denoted by change, appearance and time.

The ideal is the truth of Parmenides, logos of Heraclitus, ideas of Plato and form of

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Aristotle. Manifestations are the opinion of Parmenides, fire of Heraclitus, sensible world of Plato and substance of Aristotle. Parmenides and Plato gave prominence to ideal world while Heraclitus and Aristotle to manifested world.

As we told earlier both are one reality. Manifested world is the expression of the inexpressible which are the Essences. In this sense manifested world is appearance but not unreal. As we told earlier world is the revealed essences and essences are the concealed world. They are two aspects of one indivisible reality.

e. Idealism and materialism:Idealism contrasting with materialism is the philosophy, which says some form of

consciousness is the primary reality and matter is secondary. Materialism says matter is the primary reality and consciousness is a product of matter.

Democritus was a materialist because even soul he reduced to atoms, which disperse at death.

Heraclitus, Parmenides, Plato and Aristotle were idealists in a deeper sense because they postulated logos, truth, ideas and forms respectively.

f. Realism and nominalism:Realism contrasting with nominalism is the philosophy, which believes in the reality of

the ideal world.Nominalism says there are no innate ideas and ideal world has no real existence. They are

mere concepts and denote the nominal relations of manifestations.Opinion differs whether Aristotle was a realist or nominalist. His remarks in metaphysics

about the persistence of forms after decomposing of substance and his belief in God as unmoved mover and immortality of Active reason make it clear that Aristotle also was a realist. Nominalists are materialists in the sense that they do not believe in the reality of the ideal world.

CHAPTER 3: STOICS, EPICUREANS AND BACON

a. Stoicism:The stoics believed the ultimate principles as a rational active cause and passive

unqualified matter. The action of active cause on passive nature produce pneuma, which is a mixture of fire and air. The active cause act on matter only through this intelligent pneuma.

According to stoics all matter break into fire, air, water and earth with qualities of hot, cold, wet and dry respectively. These four elements transform to other substances and back to them selves and ultimately absorbed into fire.

Pnuma permeate and inter penetrate the whole cosmos and it is the cause of differentiation between objects. Pnuma appear as Physi or life in plants, soul in animals and logos in humans.

According to stoics happiness consist in refraining and freeing from emotions and

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feelings. This is the only way to attain peace of mind. They advocated renunciation by lowering the desires to the level of achievement and resignation by apathic acceptance of defeat. They advocated apathy and indifference to pleasure and pain and believed passion as misjudgment of good and evil. They believed in fate and thought everything happens through natural law and necessity. They were so determinists and advised to accept destiny.

They distinguished appropriate action based on one’s nature, which is preferable, and right action based on moral worth and moral knowledge, which is real good. This moral knowledge is discerning something greater than nature. To act with this knowledge irrespective of success or failure is virtue and supreme good.

Analysis:The pnuma of stoics are the essences. Their natural law or necessity is the natural law of

the essences. What stoics mean by moral knowledge beyond one’s nature is wisdom attained by self-realisation.

b. Epicureanism:The epicureans were materialists and followed the philosophy of Democritus. Like him

they also believed in eternal atoms and void and considered soul as soul atoms.They believed the basis of knowledge is senses and error is due to wrong interpretation.

The epicureans selected feeling as their guide. The greatest good is happiness as pleasure and greatest evil is pain. The aim of life or action is happiness. They advocated not to avoid pleasure but to select them. Greater, lasting and more intense pleasures to lesser ones. They preferred mental pleasures to physical ones. This doctrine of pleasure principle as goodness and aim of life is known as hedonism. But greatest happiness they identified with serenity of mind or ataraxia

Analysis:Epicureans are not hedonists in the normal sense of the word but their ataraxia is identical

with the lasting serenity of a sage or self realised man.

c. Francis bacon:Francis bacon identified objective knowledge with empirical knowledge. This is by

observation through the senses and by experiment. He believed reason is only an aid to observation and not a substitute for it. He also equated knowledge with power.

He identified four types of errors in the way of learning and acquiring knowledge. They are preconceptions, prejudices and false assumptions. He called them idols

The first idols of tribe. This is common to all humans. This is because man’s sense is considered to be the standard of all things.

The second is idols of den or cave. This is the idol formed due to individual nature. The third is idols of market place. This is the idol due to society and the fourth is idols of theatre. This is the idol due to philosophies and religions.

These idols prevent objective knowledge and distort reality. According to bacon learning must be based on concepts arrived through methods of generalisations or induction. In this sense learning is a rational interpretation of facts of experience.

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Analysis:According to our view observation is an aid to reason and not vice versa. Idols of bacon

are the fallacies of passionate and rational nature.

CHAPTER 4: RATIONALISTSRationalists are those who believe reason as the primary source of knowledge. Descartes,

Leibniz, and Spinoza were known as rationalists.

a. Descartes:Descartes believed in two eternal substances or realities. One homogenous substance

underlying all forms of mind. This is unextended and indivisible and he called it thinking substance. Second homogenous substance underlying all form of matter. This is extended and divisible. So he was a dualist.

Descartes started his theory from absolute doubt. According to him sensory knowledge sometimes goes wrong so they cannot be relied. But “cogito ergo sum” “I think, there for I am” means the existence of the thinking I is real. This is certain knowledge and he identified the thinking I with mind. He believed abstract ideas or universals exist in mind as thought independent of sensory knowledge. This is known as innate ideas. So mind must know itself before it knows other things.

Then he argued that there is an idea of perfect existence in our mind. This idea cannot be separated from a real perfect being. As we are not perfect the cause of this idea must be God. So God exists. Then God gave us senses and it reports the existence of an external world. So world is also real. So starting from the existential truth he was convinced about both God and world.

According to him the perception of the external world is by impressions of the objects on the mind. Mind is not only different from body but it can think and exist independently of body.

Descartes was a determinist. He considered body as a machine. According to him all non mental bodies act mathematically and mechanically. This action in the body is by the mind and in the world by God. He believed mind and body interact each other through the pineal gland in the brain and this is the seat of soul or mind.

b. Spinoza:Unlike Descartes Spinoza believed in a single ultimate reality, which he called Substance

or God. So he was a monist. According to him finite human mind can understand only two attributes or aspects of this substance. One is thinking substance or mind the other is extended substance or matter. So mind and matter are two attributes of one substance. Individual particular things he called modes. Ideas are thinking modes and objects are extended modes. Now the relation between substance and attributes is like different name for the one and same thing. So mind and body are not two entities but mental and physical law describes the same event in two different and independent ways. So they are two aspects of one reality. He also divided reality in to an eternal order and a temporal order.

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The eternal order is world of law and structure and the world revealed by thought. This he called natura naturans or active nature.

The temporal order is the world of things and incidents, which is perceived by senses, and he called this nature naturata (begotten) or passive nature. According to him nature exist by itself and is the cause of itself. God and nature one and the same. God is one nature many and nature is the face of God. He also believed world is in the mind of God and he was a pantheist in the sense he considered world as an aspect of God himself.

Spinoza also was a determinist. He thought everything is explicable. According to him nature and man are acting by invariable law and necessity. Nature is the inner controller of everything.

According to Spinoza will is not a separate thing. Like intellect, which is, a set of ideas will is a set of volition, which produce action. Will is a form of desire and desire is nothing but conscious instinct. According to him will is the essence of man and it is due to a cause and motive. According to him we do not will or desire because it gives us pleasure or avoid pain but something gives us pleasure or pain due to our desires. So they are the result of our desire not cause of it.

According to him passions are natural and they can be only regulated by reason. There is no such thing as free will. We are free in the sense of actions being self-determined and mastery of passions through a life of reason. Reason regulates desires and passion and it is the total response to the whole stimulus. So freedom is possible only as behaviour based on necessity or freedom is recognised necessity. Even in this sense only a sage can be free.

Virtue he identified with intellectual life and more perfection and preservation of one’s being hence having more power.

Spinoza identified highest knowledge with direct perception and immediate deduction. This intuitive knowledge is better than reason and sensory knowledge. It is perception of things in their eternal aspect which he called 'sub specie aeternitatis' means seeing everything from the perspective of eternity. According to him greatest good is also this knowledge of the union, which the mind has with the whole nature.

c. Leibniz:Leibniz instead of one or two substances believed in an infinite number of eternal

substances. So he was a pluralist. Each substance is single and without parts and he called them monads. Every thing consists of groups of monads.

Monads are immaterial and mind consists of conscious immaterial monads and matter is unconscious immaterial monads.

Each monad is wound up from the beginning of its existence and contains potentially everything up to its end. Each monad is a complete concept. So from one of its state we can predict other states of it. Each monad act to its natural end, which he called appetition.

Each monad express the whole others but they are independent and there is no interaction between them. Mind monads and body monads work by preestablished harmony between them. So from the state of one monad we can infer the state of other monads.

Even though everything is hypothetically necessary due to determined monads they are logically not necessary. So according to him man has free will.

Analysis:

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Spinoza’s one eternal substance is first logos, Descartes two eternal substances are second logos and Leibniz multiple monads are third logos or creative being as multiple essences. Leibniz’s immaterial conscious monads are animate essences and unconscious monads are inanimate essences.

All the rationalist were determinists in the sense that everything is expressing their own nature. This nature is its internal reality or essences. Everything can become only what is its internal nature or essential nature.

What Spinoza says as intuition is spiritual nature, which is more reliable than reason and sensory experience. And subspecia aeternitatis is the self realised state.

CHAPTER 5: EMPIRICISTSEmpiricism is the doctrine that sensory experience is the primary source of knowledge.

The well known empiricists are Locke, Berkeley and David Hume.

a. John Locke:Locke believed that there is nothing in the mind, which is not first in the senses, and the

mind is blank at birth. Experience is the primary source of knowledge. Simple ideas are produced by sensations and complex ideas by reflections. Reflections are thought produced by the mind using sensations.

Locke identified two types of qualities in things. Primary qualities are physical or quantitative properties like weight, height, size etc. The ideas of primary qualities resemble their cause so they belong to the object.

The secondary qualities like sensory qualities of colour, taste, smell etc. are the effect of the object on our senses. They do not resemble their cause. There can be difference concerning secondary qualities because they are subjective and do not belongs to the object.

b. Berkeley:Berkeley believed that all our knowledge is our sensations and idea derived from

sensations. We have no knowledge of external matter but only experience sensations. So matter and objects really does not exist. Matter is a mental condition or imagination. The objective world is our imagination of it. To be is to be perceived by us or by God. According to him as there was no object both primary and secondary qualities belonged to the subject. According to some of his writings this does not mean world exist in individual mind but in the mind of God. His views were both of subjective and objective idealists.

c. David Hume:Like Berkeley David Hume also believed that we cannot have objective knowledge of an

external world from our sense experience. We experience sense impression, which he called primary impressions. We form ideas derived from this sense impressions and memories. In this way simple and complex ideas are formed. These he called secondary ideas. We can have only these primary impressions and secondary ideas. From sensory experience we cannot derive cause and effect. By association of ideas we make law of cause and effect and

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then project it into the external world.Not only we have no knowledge of substance or matter but only sense impressions there is

also no experience of a perceiving self or mind. As matter is only external perception so mind is also only a set of ideas and internal perception. So there is neither substance nor mind. So events are without cause, effect and necessity.

According to Hume moral value has no objectivity. It is not a result of reason but feelings. Feelings are really behind all moral judgments.

Analysis:

Both primary and secondary qualities really belong to the object. All qualities are inherent in the essential nature of the object. The only difference is some qualities are derived from mental essences while others from astral essences. The primary qualities or those derived from mental essences are not entirely depends on the senses so they can be judged independent of senses. Secondary qualities are derived from astral essences so they entirely depend on the senses. As human essence contain all the essences but differs in the degree or quantity of the essences so the secondary qualities differs due to the difference in the senses of the subject. In this sense mental essence are more objective than astral essence because they are rational knowledge. Still astral essences are also objective in the sense that sweet never becomes sour or red becomes blue. Only the intensity varies from person to person.

Locke was also unable to explain the existence of substance. Sensation never informs us about substance. The thing in which quality subsists and which is independent of our senses.

Berkeley’s theory matter does not exist but only sensation of the subject is almost similar to our theory of world as active imagination. It is true that we cannot have the true nature of an external world independent of our senses and mind. But the notion of substances and essences in our mind itself mean there is an objective external reality. The world does not depend on our spirit for their existence. Similarly the world is not in the mind of God in the sense God is something external to it. The world only depends on their own essences. They are the active imagination of their own essences. What we call mind is the spiritual existence of the human essence. Mind or spirit is the active thought directed towards the essence itself. So mind and body are different aspect of the human essence, which is a real entity. Mind is also a real aspect of this essence like body. What Hume says as ideas and internal perceptions are spiritual and mental existence of the essence, which are real aspects of the essence.

There are two causes. One is the primary cause, which is inherent in the essential nature of the thing itself. The secondary cause is other beings, which are responsible for initiation of change in the primary being. But this secondary cause is relevant only if the essential nature of the primary being yield to its influence. In this sense the real cause is the being itself. Hume is right that we cannot predict cause from sense impression. This is mainly because cause and effect are mental essences or primary qualities. As human essence contain all essences cause has also an a priori element independent of sense impressions.

d. Rousseau:Rousseau advocated deism and immortality of soul. According to deism God is

impersonal and the prime cause of the world. But after existence the world is operating on its own natural law. He was also a dualist.

He believed sensations are the only source of knowledge but considered moral idea as

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innate.Rousseau believed instincts and feelings are more trustworthy than reason. He advocated

training of heart and feeling instead of improving intellect. He believed thinking man is a depraved animal. According to him the savage is noble because only he has real virtue. Civilisation and culture is bad and spoil man while primitive nature is good. He advocated returning to natural condition where there is no war but all are equal, friends and in harmony.

Analysis:We have seen that it is not environment but one’s own nature, which is primary in making

one good or bad. It is a myth that savage life is a life of equality and harmony. Savage life was one of cannibalism and all type of exploitation started from savage life. The so called civilisation was made by the savage himself.

Feelings are in between rational and passionate nature and reason always arises from rational nature. Feelings are always coloured by sensory experience hence more subjective than reason. Reason depends on concepts and essences so more objective than feelings. So in most cases reason is higher and more reliable than feelings.

e. Rationalism and empiricism:Rationalists says reason is the primary source of know ledge or general and necessary

character of knowledge cannot derive from experience because they are only present in the mind as innate ideas. According to others concept exist as predisposition of the mind and experience stimulate this knowledge.

According to empiricists sensation and experience is the primary source of knowledge. Universal and necessary character of knowledge is derived from experience.

We told earlier that human essence contains all the essences means spiritual, mental, astral and material essences.

Spiritual essence manifest as spirit or mind, which is active thought directed towards the human essence as a separate individual being. This mind contains mental essence as faculty of thought, astral essence as faculty of imagination and desire and material essence as essences of all material beings. Now these essences are in a potential or dormant state. Only sensory experience will revive or recollect this essential knowledge. Ideas and concepts are the faculty of thought and imagination acting on the material essences stimulated by sense experience. So the cause of knowledge is sense experience but the source and content of knowledge is the mind, which contain the essences. True knowledge is always the contemplation of essences. Mind is not empty or “tabula rasa” as Locke believes but contain all the essences.

CHAPTER 6: IMMANUEL KANTKant believed that all our knowledge comes from or begins with experience but they arise

not out of experience. This is because some components of knowledge are not from experience but from reason, which contribute factors producing perception and conception. According to him mind is an active organ co-ordinating sensations into perceptions and perceptions into conceptions.

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He identified two sources of knowledge. One he called apriori knowledge, which is knowledge through understanding, knowledge independent of experience and senses and inherent in the mind as innate ideas. The second is aposteriori knowledge which is the knowledge derived from experience and senses.

Kant called his philosophy transcendental philosophy, as it is a study of the structure of mind and laws of thought, which transcend sense experience.

In transcendental aesthetic dealing with sensations and feelings he argued that space and time are not sensory experience or components of objective reality but forms or modes of perception, which organise the sensations. Space and time are apriori and their laws are also apriori, which means the concept of space, and time is inherent in the mind before sense experience.

In transcendental analytic which deals with knowledge of forms of thought he contended that categories and causes are modes or forms of conception and so they are also apriori knowledge. In transcendental deduction he argued that sense experience couldn’t be taken as primary data because such knowledge itself assumes apriori knowledge of objective world. Our inner experience is possible only on the assumption of an outer experience or in other words conscious of self existence assumes existence of an external world. According to Kant the law of thought and the law of things are same because things can be only known by thought.

In transcendental dialectic he contended that the real object or the thing in itself. (Dingansich) is unknowable. It is called noumenon as an object inferred by reason and phenomena as it appear to us through sensory knowledge.

Kant also believed that moral sense is a sense of duty because they are apriori knowledge. As apriori they are categorical imperative means authoritative and can be applied to all situations.

Our body follows natural and causal law but our mind has free will. Apriori moral sense and action according to moral choice means we have free will.

AnalysisAs we told earlier human mind contain space, time, cause and categories as essences. This

is what Kant mean by apriori knowledge. But according to us not only these but the essences of all material beings exist in the human mind. But as we told earlier the revival of this apriori knowledge is only after stimulated by experience. This means the idea of space, time, cause and categories only possible if we experience similar corresponding things in the objective world. As we told earlier even though the source of knowledge is innate ideas the cause is experience. The concept of space is possible because spatial property is present in the world and inherent in objects. What we call space is present as extension, roominess or dimension in beings. In other words besides apriori space is also an objective reality. Time is also present in things as duration. Without the reality of time change and motion in nonliving things and life and growth and death in conscious being are in conceivable. So time is also an objective reality. As we told earlier causation is inherent in the essential nature of the being itself. One of the capacities of mind is the ability to make concepts and naming things. This is due to the faculty of thought and imaginations. Categories are made by grouping the attributes of objects and naming them. So categories are also the property of beings so is an objective reality. So time, space, cause and categories are not only apriori knowledge or mere

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forms of conception but also objective realities.What Kant means by moral sense, as apriori is real moral sense is from rational and

spiritual nature. When moral sense is from rational nature it manifest as rational morality. Even though this is not depending on sense experience and have objectivity this only produce partial will due to egoistic considerations. But moral sense out of spiritual nature act independent of personal consideration hence produces absolute or free will.

The ''Dingansich'' are the multiple essences in ideal existence, noumenon are man’s rational knowledge about those essences and phenomenon is sensory experience of these essences.

It is true that one can only know his own essence absolutely but other essences always remain unknowable as itself.

CHAPTER 7: SCHOPENHAUER AND NIETZSCHE

a. Schopenhauer:Schopenhauer like Kant also believed in two aspects of reality. The reality as it appears

phenomenally as an object of perception and reality as it is in itself. ''Dingansich'' he identified with absolute will. He believed the whole world as the objectification of one absolute, indivisible, blind, irrational will. This is known as objective voluntarism.

According to him space and time are principle of individuation, which divide one will into distinct organism and separate beings. In reality there is only species, life and will. Individual is only phenomena not the thing in itself. According to him the individual or partial will is not free. It is determined by the whole free will. Real knowledge is to see in constant change of matter the fixed and permanent form.

According to Schopenhauer what we call force and cause is really will itself. This will is also the reality of man. Reason and consciousness are subordinate to will and character lies in will not in reason. He believed form of will and form of matter are two aspects of one reality or in other words the act of will objectified is the act of body.

According to him the absolute will is a will to live and its nature is want. This will never feel fulfilled. According to him there will be no victory over ill of life until will is subordinate to reason. Reason is born of will but can master the will. Genius is those who dominate the will with reason.

Schopenhauer also believed in eternal recurrence of nature.

b. Nietzsche:Nietzsche believed that the basic drive behind all activity is the will to power. Even reason

and truth have no value in itself. Life affirming things or which gives more power and freedom is rational and truth. He believed that best thing in man is will, power and passion. This is known as subjective voluntarism. He equated virtue with power and the real test of superiority that of capacity and power.

His concept of super man was man with more intellect, will and power. This is not brute physical force but moral strength. He thought men are unequal naturally and preferred

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individual freedom over society. Will and power as criteria he divided society into three types, producers, officers and rulers. Superman should be rulers.

Like Schopenhauer Nietzsche also believed in eternal recurrence of nature.

Analysis:Schopenhauer’s absolute will as causation and underlying reality as thing in themself is

what we mean by III logos or creative being as multiple essences in ideal existence. But this is not blind will but creative urge due to love of perfection.

Man’s essence is not will or power. They are the attributes or aspects of his essence. It is true that up to animals or even in raw or unevolved unpolished man will predominate in the essence. But man’s essential nature as a self conscious being is knowledge regulating will and power. As Schopenhauer himself says genius is wisdom over will. But this is only possible if wisdom can regulate will in man’s essential nature. Otherwise it is impossible to alter one’s essential nature. We have told earlier that when by contemplation self consciousness increases even those with predominance of will or power means rational or passionate nature are able to regulate their reason and passion from the aspect of the whole spiritual nature.

Nietzsche’s identification of virtue and super man with will to power is what we told about rational nature, which due to strong ego consciousness will to fame and power. But in perfect man who is the real super man will is replaced by love of the whole creation.

It is true that there is no equality in nature. In manifestation there is a hierarchy depending on the capacity and function of each being. In human also every spirit is different depending on the degree of self revelation and predominance of nature but behind all this in reality there is only one single essence and single being. As there is unity in this diversity in this sense every one is equal and must get equal opportunity.

Nietzsche’s division of producers, officers and rulers are based on predominance of passionate, rational and spiritual nature

c. Voluntarism: Objective and subjectiveObjective voluntarism is a form of objective idealism. Schopenhauer was an objective

voluntarist. According to him the ultimate reality is absolute and blind will.Subjective voluntarism is a form of subjective idealism. Nietzsche was a subjective

voluntarist. According to him the individual’s will to power is more important than truth. Truth and rational is what gives more power and freedom to the individual.

We have seen that as first logos the essence is unknowable and indefinable. As second logos the essence is self consciousness. Only as III logos the essence manifest as three attributes wisdom, love and power. Here also it is conscious love not blind will behind manifestations. And this love manifest as will only up to animal species. In humans even though there is predominance of rational nature or will in one group due to spiritual essence hence self consciousness all are able to regulate their will. At self realisation a man is able to regulate his nature from the whole spiritual perspective so will is not the ultimate essence but one attribute of the essence and manifest as the essence only in lower forms of life.

As we told earlier Nietzsche’s will to power arise from rational nature. Increased self consciousness replaces this with love of full self expression and love of the whole creation.

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CHAPTER 8: GERMAN IDEALISMApart from Kant and Schopenhauer Fichte, Schelling and Hegel are the main German

idealists.

a. Fichte:He believed the world spirit as an ego with boundless activity that created the world.

Nature or world is due to the higher unconscious imagination of this ego. So objective world is a construction of the ego as non ego from appearance. He stated individual ego alone exists and all manifestation is a reflection of this ego. This is known as subjective idealism. As only individual and his consciousness alone exists the world and other people are in the mind of the individual or the world exists as the content of consciousness. This doctrine is known as solipsism.

b. Schelling:Schelling believed both mind and body or spirit and matter as expression of one absolute

spirit or world spirit. He was an objective idealist. He considered nature as an organism in gradual transition to ego. According to him nature is visible and sleeping spirit and spirit is invisible and wakened nature. According to him knowledge of objects are really knowledge of consciousness. Knowledge of the objective world is a limiting condition by which the mind becomes aware of itself.

c. Hegel:Hegel believed that to conceive an idea there must exist some relations. An idea without

any relation is empty hence pure being and nothing is same.Hegel believed in the identity of being and thinking. This means world is the

manifestation of one absolute spirit. Like Spinoza he was also a monist.Hegel believed the world as the gradual manifestation of absolute idea by a dialectical

movement of triad. According to him reality is a developing whole through contradictions.The dialectical movement of triad first starts as a thing or thought, which he called thesis.

This leads to its opposite which he called antithesis or negation. Later these two unite to form a higher whole by negation of negation, which he called synthesis or sublation. This synthesis forms the thesis for the next dialectical triad. This dialectical progression is from unity through diversity to diversity in unity. In man for the first time this absolute rises to self consciousness or the world spirit become conscious of itself and becomes the absolute idea. This means thought realise itself as part of the absolute.

According to Hegel world is the alienation of absolute spirit from itself through nature and then its gradual return to itself through man. This initial illusion, which he called alienation or estrangement and gradual overcoming of it through man, is by a dialectical triad called logic, nature and mind.

Logic

This is the stage of being. Hegel called it reason in itself or ‘ansich’. This deals with the science of thought. This is the stage at which idea is developed within the world spirit. This is

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the stage of pure or abstract thought, which becomes concrete patterns in nature and mind. This is again subdivided and forms a dialectical triad of Being, Essence and Notion.

Being is the state of pure thought without distinction of subject or object. This again divided to form a dialectical triad called quality,quantity and measure . Here due to measure quantity is transformed to quality. This is how a new state appears by leap in logical category.

The Essence is the state of objective thought where world spirit identify as Substance. The notion is the subjective thought where substance itself realised as Subject.

As we told earlier state of logic is abstract thought and these ideas reveal in logical categories. These are grown out of one another and related each other.

Philosophy of Nature: This is the development of the idea in the form of other being. Hegel called this nature reason for itself or ‘fur sich’. This stage is only the external manifestation of self developing logical categories so there is no development of nature but only unfolding of logic, which is its spiritual essence.

Philosophy of Mind: Mind is reason reflected back into itself (an und fur sich). It is world spirit becoming conscious of itself. This is the development of the absolute idea in thought and history means in man and society. This also forms a dialectical triad and divided into subjective mind, objective mind and absolute mind. Subjective mind manifest in abstract individual, objective mind in social man or society and absolute mind in art, religion and philosophy. The highest manifestation of absolute spirit is in philosophy, which is the recognition that subjective, and objective is one and the same reality. According to Hegel it is not the individual but the world spirit, which is finding and returning to itself through this process.

According to Hegel Truth as Absolute Idea is Eternal but as Absolute Mind is Progression or development of this world spirit or absolute idea through history.So as Absolute Mind there is no eternal truth. Reason is dynamic and progressive. . So truth as Absolute Mind depends on the historical period.This development is first as Subjective Mind(Soul.Consiousness,Mind) then as objective Mind(Law,Morality of conscience,Moral life or Social Ethics) and lastly as Absolute Mind(Art,Religion,Philosophy). But Hegel also believed that in his own time and in his own philosophy the development of the world and knowledge had run its course to completion.

The ethics of Hegel also form a dialectical triad. According to him first there was abstract right of stoics, which is thesis. This is rational right and no reference to individual conscience. So it is pure objectivity. The antithesis is Rousseau’s morality. This is but pure subjectivity without any rationality or universality. The synthesis or sublation is the social ethics. This is not abstract like stoic ethics but at the same time universal.

Analysis:Fichte’s and Schelling’s view is what we were saying about the world as the active

imagination of the essences.Hegel’s pure being is first logos, which is without any relation and unknowable. His

absolute spirit or idea is second logos as self existence.Logical categories are third logos as multiple essences in ideal existence. Philosophy of

nature and mind is manifestation. The absolute spirit manifest not abstractly in art, religion or philosophy but in artists, religious founder or philosopher. And most of the times its highest

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manifestation in mystics remain unknown to the world. Like the master Lao-tse’s saying “one who really knows does not talk”.

All truths are not relative. There are absolute truth and relative truth. The first logos, II logos and III logos are eternal and absolute truths. Temporal world is transient and perishable. This truth also is relative and depends on historical time. So social values and rational views changes with history because they are temporal and relative truth.

d. Idealism; subjective, objective and transcendentalObjective idealism

The proponents of objective idealism are Schelling and Hegel. Their doctrine is that the world is the active imagination or idea of one world mind or absolute spirit. According to them the world is in the mind of God.

Subjective idealism and solipsism

Subjective idealism says the objective world is an idea of the observing mind, which is the individual mind. According to it there is no object without subject. There exist only individual ego and his mind. This is also known as solipsism.

Main exponents of this doctrine are Berkeley, Hume, Fichte and Husserl. The phenomenology of Husserl is based on the internationality of mind. According to him there is no distinction between what is perceived and the perception of it. In other words objects of knowledge does not exist outside the mind of the subject focused on it.

Transcendental idealism.

Immanuel Kant’s idealism is known as transcendental or critical idealism. According to Kant also objects of experience are only appearances or phenomena and they depend on apriori type of consciousness. But he also believed in the independent existence of objects as “Things in them self”

AnalysisNow the reality is somewhere between objective and subjective idealism. The world is the

active imagination of the creative being as multiple essences. Now this imagination is through the essence itself. As objectivists say the creative being is not an outsider or abstract thing outside the world and producing a cosmic imagination in its mind. Creative being imagine as the being of essences and through the essences itself. The world is not the product of the imagination of one individual ego as subjectivists say but the creative being imaging through each and every essences as multiple beings.

d. Idealism and realismIdealism contrasting with realism is the belief that there is no external objective reality

independent of the observing mind. In short reality is mental.Realism is the doctrine that there is an external objective reality independent of the

observing mind.It is true that our experience is mind dependent. All our sense experience is about the

appearances. So it is true that the knowledge of the objective world depends on the observing mind. But this does not mean they have no independent existence. In fact our reason affirms

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that what gave these experiences are substances or essences. Without independent existence of these essences this experience is impossible. Idealists are confusing experience with existence.

CHAPTER 9: THE EVOLUTIONISTS

a. Herbert spencerSpencer believed that the ultimate nature or essences of things are unknowable. So the

ultimate reality is unknowable. He believed the dynamic principle of reality is continuous cycles of evolution and dissolution. He conceived evolution as a process from indefinite and incoherent homogeneity to definite and coherent heterogeneity. This is by collection of similar parts into a larger whole and separation of these into more varied forms.

According to him instincts are produced by our forms of perception and there is no basic difference between instincts and reason. Both are adjustments of inner nature to outer relations. The only difference is instincts are stereotyped while reason is more complex.

He believed that instincts and morals are acquired. They are natural to the individual only due to habits formed by the society.

According to Spencer the highest conduct is which leads to completeness of life.

AnalysisSpencer’s unknowable is the first logos, which is undefinable. The evolutionary theory of

Spencer is more mechanical than an organic one. In reality every stage is organic where the creative being is expressing itself.

Reason is not mere adjustments of inner nature to outer relations but also try to make adjustments and modifications in outer relation to conform to internal nature.

Moral sense is innate and arises from rational and spiritual nature.

b. Charles Robert Darwin and LamarckAccording to Darwin the real cause of evolution is variation of individual things within

the species and also the large number of progeny. The driving force of evolution or actual mechanism is natural selection or survival of the fittest. Darwin was unable to explain the cause of this variation within the species. Neo Darwinists say this is due to accidental genetic mutation.

According to Lamarck acquired character of the individual is formed by the accumulated effort of the organism during its lifetime. This is transmitted to the offspring and by this hereditary transmission species are evolved.

AnalysisIt is true that accumulated effort produce changes in character. But repeated effort means

some form of awareness. Only knowledge produce repeated conscious effort.We told earlier that evolution is the self expression of the creative being as essences. We

have seen that in the process of evolution the essences evolve out of the preceding ones. It is

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creative being's awareness of innumerable attributes, which evolve as essences. It is creative being as the preceding essence which aware of new attributes. So this knowledge is responsible for repeated effort. We have seen that when a new essence evolve it manifest externally as coming out of the preceding being like animals coming out of plants. So a new species evolve out of already existing, well established species. So natural selection and survival is implied in evolution itself. Now essential nature and repeated conscious effort will produce not only acquired character but also slight changes in the organism’s genetic constitution. So this genetic mutation is not a blind or accidental one but purposeful gradual one. And by this hereditary transmission slowly new species are evolved.

c. Henri BergsonAccording to Bergson reality is pure duration. This is the basis and origin of all things.

Duration in time is which gives things its reality. Matter, time and motion are various ways we conceive this duration. Characters of this pure duration is becoming and change.

Bergson believed there is an internal design in things itself. This is an inward purposefulness of the parts by function and purpose of the whole. This internal nature he called 'Élan vital' and identified it with God. According to him evolution is not due to natural selection but due to creative urge of this 'Élan vital' and he called it creative evolution. Everything of the being is determined from within its own nature of 'Élan vital'.

He considered intuition as the higher stage of reason. Reason work from without and distort reality while intuition work from within and is direct and nonconceptual perception. According to him reason retain the function of dealing with spatial and material world and serial time, while intuition with direct experience of life and mind. Intuition cannot be reduced to sensation or reason but is a direct and immediate experience by simple and steady looking on a thing. By this intuition we can experience reality or pure duration.

Analysis:Bergson’s reality as pure duration is only one aspect of reality. This is the becoming or

temporal aspect as spiritual existence. As we told earlier in spiritual existence time is present as an eternal now where past abide in the present and future is an open possibility. The other aspect is being and eternal, which is represented by three logos.

Intuition is also this spiritual consciousness before discursive thought and which produce an experience of wholesome and eternal now. This is moment to moment existence.

Bergson’s Élan vital is the essential nature of beings. Creative urge and creative evolution is the self expression of creative being as multiple essences.

CHAPTER 10 A: MARXISMMarx and Engels are the exponents of dialectical and historical materialism. Dialectical

materialism says matter is primary and mind is the highest product of matter. According to it matter is not static but dynamic and contain in its nature contradictions. Due to this contradictions or causes inherent in itself by dialectical movement life and mind are evolved from matter.

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Historical materialism says the basis of society or infrastructure is material, economic and social relations. Religion and morality are super structure of this base so only a reflection of the infrastructure and never the basis of society.

These social relations mainly depends on natural condition of production or resources, means of production which are the raw materials, tools and equipments and on production relations depending on who owns the means of production. So economic relations determine all other relations. In the usual course the worker get alienated from his work due to the exploitations of the owner.

The whole history is a class struggle for the ownership of the means of economic production. This class struggle forms a dialectical triad with the dictatorship of capitalists followed by the dictatorship of proletariats forming thesis and antithesis respectively. The synthesis is a classless society, which is communism. In this communist classless society each one contribute what he could but take only what he wanted or to his need.

AnalysisIn the history of the world there are so many instances were great mind has changed the

course of history. It is true that like evolution of the world evolution of society also proceeds by dialectical movement. The more a society is evolved the more economic relation itself is determined by moral consciousness of the society in general and great individual in particular. Economic relation forms a thesis in the sense that it acts as an incentive to the moral consciousness of individuals and society. This is because prior to mental or spiritual state it is the material state of the society, which attract the moral consciousness of individuals, and society. In a highly evolved society and individual the moral sense act from an absolute perspective for the whole evolution. So the more evolved a society the more consciousness and knowledge becomes the basis for change and material condition become the super structure.

b. Materialism: Materialism is the doctrine that says what exist is matter or depends on matter for its

existence. Materialism is broadly divided into mechanistic materialism and dialectical materialism.

The main adherents of mechanistic materialism are democritus, Epicurus and Thomas Hobbes. According to them all that exist is matter or some form of matter. It reduces mind into matter and life and thought into motion of atoms. In mechanistic materialism matter is considered as static and on which change and development is imposed from outside - This is also called vulgar materialism. The dialectical materialism was developed by Marx and Engels. Here the basic process is same as Hegel’s dialectics.

According to this materialism matter is conceived as dynamic and containing contradictions in its nature. The evolution of consciousness from matter is by dialectical movement. Dialectical triad transforms quantity to quality. First quantity forms the thesis. An optimum measure forms the antithesis. This state contains contradictions so at this stage there is denial of the law of contradictions. At this state there is law of interpenetration of opposites. Reconciliation of this contradiction is by transformation to quality, which is negation of negation or synthesis. According to the theory of reflection mind is a form of reflection; reflection in the sense of reproduction. Consciousness manifest as material

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reflection in nonliving things and as life and thought in living things. So consciousness is inherent in matter itself. According to Marxism the imprint on the surface of an object produced by an external impact is the form of material reflection. This is a property of the reflected object to reproduce the trace after the impact. And this reflection is present as irritability in lower forms of living things. Human mind is the highest product of matter. But mind is qualitatively different from matter and cannot be reduced to matter. What dialectical materialism asserts is matter is primary and consciousness is ultimately derived from matter. According to this sense mind is a reflection of the external world and not vice versa. So the world is real and an object of knowledge.

According to modern theory of evolution the evolution of life from matter is as follows. In primal soup the various chemical substances present combined to form a macromolecule by cosmic radiations. This is similar to DNA molecules. This is the beginning of primitive forms of plants. Due to the formation of oxygen by the photosynthesis of plants ozone layer is formed. This prevented cosmic radiation and enhanced evolution. Due to the presence of oxygen animal life is evolved. This started from water as fish, then amphibian, then reptiles, then birds, then vertebrates, then mammals.

AnalysisAs we told earlier the first logos is beyond mind or matter or indefinable. The second

logos is self consciousness. III logos is also consciousness as essences. We have seen that manifestations are active imagination of essences. Material things are consciousness manifesting its passive nature and life and thought are consciousness manifesting its active spirit. So it is not true to say mind is inherent in matter. Rather mind and matter two aspects or two different view of one and the same thing. We would rather say matter is in mind or things are in forms. What idealists say panpsychism. It is also true that material reflection is a form of consciousness. But mere imprint on the surface after an impact is not material reflection. It is only an automatic and mechanical effect. What we mean by material reflection is the response to mechanical or electrical stimulus in metals. It is proved that the tetanus contraction is similar in metals and animals. Fatigue produced by metals due to excessive stimulation is also a sign of material reflection. Chemical combination and separation of elements, minerals and compounds due to attraction and repulsion is also a sign of material reflection. It is present in lower forms of life as irritability, which is a crude form of response to tactile (touch) sensations.

CHAPTER 11: CROCE, WHITEHEAD AND JAMES

a. Benedetto CroceCroce was an objective idealist. He believed mind as the primary reality and world as the

form it takes in thought and sensations.He identified two forms of knowledge. One logical knowledge through reason, which

contains concepts and is universal in nature. Second intuitional knowledge, which is through imagination and contain images and is particular or individualistic in nature.

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AnalysisThis logical and intuitional division is similar to ideal world and sensible world.

b. Alfred north WhiteheadWhitehead believed that the world composed of material objects, which he called actual

entities.The qualities and relations of objects are large collections of resemblances. As universal

they are primary type of things, which he called eternal objects. These eternal objects he identified with the primordial nature of God.

The actual entities have subjective aim, which manifest as presentational immediacy or awareness and causal efficacy or material causation. These actual entities manifest in time and are perishable. He called it the consequent nature of God.

AnalysisThese are also similar to our world of essences and world of manifestations.

c. William JamesWilliam James argued that mind is neither a separate entity as rationalists say nor a series

of thought due to internal perception like Hume says but a stream of consciousness. Nature of thought is not serial but a stream or process of continuous thought. So there is continuity of feeling and perception and ideas are like passing waves in it. Each thought joins next and merges into it and this produce personal consciousness. He believed human self contain three parts. One the material self, second social self and third spiritual self. According to him behind these there is a pure ego, which is the inner principle of personal unity.

In his radical empiricism. James defined reality as the immediate experience prior to division by thought in to subject and object. According to him God is not being but becoming a God in making or process God.

In neutral monism James Contended that mind and body are two different entities of the same fundamental kind of neutral material.

In his pragmatism he maintained that idea must have cash value or practical utility. Ideas are true and right only if they are practical and productive.

AnalysisThe cause of personal consciousness is not the stream but the base or bed of the stream.

This is the human essence, which is real and produces personal consciousness due to spiritual existence. This human essence is what James says pure ego or inner principle of unity. Material, social and spiritual selves are identical with passionate, rational and spiritual nature.

Radical empiricism of James is spiritual consciousness where there is the experience of wholeness prior to discursive thought. Pragmatism is a type of practical utility and subjective utility theory. Truth of an idea cannot be reduced to personal utility. Truth has a pure speculative aspect and also a practical aspect. As we told earlier there are absolute and relative truth. The practical aspect is not only personal and subjective alone but also universal and permanent.

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CHAPTER 12: A: EXISTENTIALISMExistentialism is broadly divided into religious existentialism and atheistic existentialism.

The main exponents of religious existentialism are Kierkegaard, Jaspers and Marcel and that of atheistic existentialism are Heidegger, Sartre and Camus.

According to existentialists the concern of science must be with existing, which are all the objective realities while the concern of philosophy must be human being. The only meaning ful thing is one’s own being or existence. They were the people of individualism so according to them truth is subjective.

According to them human existence differs from other forms of existence in the sense that he is the only being that is conscious of its own existence.

Existentialists believe that rational thought divide reality to subject and object and consider reality as an object. The being is comprehended not indirectly by rational thinking but directly through his own being means his personal existence. It is the existent that makes the unity between subject and object.

According to them during some life threatening situations which they coined “border line situation” one may suddenly aware of his own existence. This existential awareness makes him free. In other words man is condemned to be free. This freedom is the essence of man’s behaviour. Freedom means not influenced by nature or society. It also means he can make choices and he alone is responsible for his life and actions. This existential awareness also makes him realise that this existence is preceded by nothingness and also terminate in nothingness. This awareness and freedom of choice also give rise to feeling of alienation and angst. These are senses of nausea, despair, dread and absurdity. This is an existential situation and some people run away from this in real life by bad faith. Bad faith means deception of one’s own self by denying freedom and free choice and blaming the circumstances or society for his situation and taking shelter in some organised group or religions.

According to religious existentialists through this existential situation one can comprehend God.

According to Sartre and some others this free choice is moral choice. This is an attempt to transcend a particular situation and is a feature of authentic existence. But Camus and some others deny this authentic existence and consider morality as illusion.

Kierkegaard identified three type of existence, which he called aesthetic, ethical and spiritual existence.

Aesthetic stage of existence is characterised by indulgence in sensory pleasures. At this stage some may feel alienation and angst. These feelings are really productive and mean he is in an existential situation. If he can make a choice within and proceed he comes to the ethical stage.

Ethical stage is a life of morality and seriousness. This is a rational stage. If he can make a choice within and proceed again he comes to the last and highest stage called spiritual or religious stage. This is the stage of faith. Faith means rejection of logical thought. This is a life in the realm of paradoxes, which is absurd from human reason and ethics.

Sartre believed that being is transphenomenal, means they are not fully realised in manifestation but over flows them. But he rejected Kant’s Ding-an-Sich.

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Sartre divided beings into beings in itself, which are all beings except man and beings for itself, means human being. Man is the only being that is conscious of its own existence.

According to Sartre primary consciousness is prereflective consciousness. This state cannot be contemplated but can only be lived. According to Sartre the nature of consciousness is such that to be and to know itself are one and the same thing. So self conscious means conscious of something. According to Sartre individual and self consciousness does not mean personal consciousness. Both the world and ego are transcendent means outside consciousness. There is not an ego consciousness but only consciousness of the ego. From this Sartre concluded that consciousness is nothingness. So there is an antithesis between being and consciousness. In being in itself essence precedes existence while in being for itself or man existence precedes essence. Here what he mean by existence is being and what mean by essence is the internal nature of the being. So even though self consciousness is always consciousness of the ego or world both are transcendental or outside consciousness. So consciousness is nothingness. This means consciousness is blank and without any content so there is no inherent or innate nature. The content of consciousness is provided by the ego and world. So we can create our own nature and the essence and nature of each man is made by his own free choice. Man is condemned to be free and condemned to be responsible for his choice and his life.

AnalysisMan is the only being conscious of its own existence is due to the expression of spiritual

essence as self consciousness. Rational nature and consciousness fragment reality due to discursive thought. What existentialists say existential awareness is increased spiritual or self consciousness.

Kierkegaad’s three type of existence is similar to passionate, rational and spiritual nature.

b. Existence and essenceWhat we mean by existence is being or subsistence or an entity. Existentialists mean by

existence only human existence.What we mean by essence is nature of a being. Horse and donkey have different essences.

According to our theory every being is the expression of its essence and man is no exception. So human essence precede human existence.

What Sartre says as consciousness a nothingness is the state of second logos or pure self existence or self consciousness in spiritual existence. At this second plane there is neither subject object distinction nor other essences. So there is neither ego nor world consciousness. Now reflecting on this plane is not same as experiencing this plane. Existentialists and Sartre is right in saying that reflection of this nothingness produce Angst and Despair and nausea. But mystics living or experiencing of this state is an entirely different experience.

What Sartre says as prereflective consciousness, which can only be lived, and which is always conscious of something, either ego or world is the spiritual existence as third logos. As we told earlier third logos is the state of multiple essences. Now spiritual existence in the second plane is as pure self and in the third logos is as multiple essences of ego and world. So ego and world are not outside consciousness but these are different plane of consciousness. Consciousness as a living experience with nothingness is spiritual existence as second logos and consciousness of ego or world as a living experience is spiritual existence as third logs. It is only during mental existence of the III logos consciousness split into ego and non ego or a

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discursive reflecting and internal self and a reflected outside world. Normal humans are those with predominant rational consciousness and consider this internal ego and external world as fixed and permanent entities. But predominant self or spiritual consciousness produces moment to moment rational knowledge of ego and world. So there is renewal of ego and world every moment and full expression. So all these are means second logos, third logos, spiritual existence and mental existence are different or higher and lower planes of the same consciousness. Every individual is unique and different due to his essential nature. One cannot change his essential nature or build his own nature. Creative freedom lies not in making one’s own nature or altering it but complete expression of one’s essential nature. Transforming potential in to actual. Increased self or spiritual consciousness produce dynamic expression of the ego and world while in ordinary humans there is static expression of the ego and world.

CHAPTER 14: MODERN IDEALISTIC PHILOSOPHY

a. Neo ThomismThis is a form of objective idealism and revival of Aquinas philosophy. According to it

pure being is spiritual divine being. This is the highest reality or God. God is the prime cause of being and all existence.

According to them human behaviour is controlled by super natural forces so history depends on these forces.

b. PersonalismThis is also a form of objective idealism. Personalism has its roots in Leibiniz's monad

theory. According to it person is the fundamental reality and has supreme spiritual value so all enquiry should proceed around the concept of person. Personality is the spiritual essence of being and nature consists of personalities spirits. According to them God is the primary manifestation or supreme personality. Their ethic is ethics of self realisation. According to them social task is not to change the world but to change the personality by spiritual perfection. Aim of moral activity consists in each individual realising its unique inner ego so ethical value lies in originality and personal quality.

AnalysisWhat personalism says as personalities spirits are multiple essences.

c. Neo realismThe exponents of neo realism are Russell, Moore and White head. According to neo

realism objective knowledge is neither reflection as materialists say nor mere appearance as idealists say. Knowledge of objects directly enters the mind and they fully correspond to the nature of the object.

They also argued that objective reality does not depend on our mind for their existence or

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nature. They have independent existence. They also classified reality in to universals and particulars. Universals are general concepts and logical connections. They are real and have ideal existence. So things are independent of the relation they enter in nature.

AnalysisThe universals and particulars are the ideal existence and manifestations. It is true that the

beings only depend on their own essences for their existence. They do not depend for their existence on the observing mind. Objective knowledge on the other hand is depends on the observing mind. When we are observing other people or objects the knowledge we receive depends partly on our own nature. The objects or peoples nature, which depends on senses, we can know by our sense data. Like this the objects suprasensual nature only reveal to us according to our own rational or spiritual nature and capacity. And as we told earlier the complete essence of other beings what Kant calls 'thing in itself' always remain unknowable.

d. Metaphysics of qualityRobert M Pirsig the celebrated author of “Zen, the art of motor cycle maintenance” in his

second philosophical novel ‘Lila’ describes reality as quality. He develops his own system called metaphysics of quality. He first divides quality into dynamic quality and static quality. Static quality is further divided into inorganic quality, biological quality, social quality and intellectual quality. According to him all life is migration of static quality to dynamic quality.

AnalysisMigration from static to dynamic is what we called evolution of the essence culminating

in self realisation.Dynamic quality is similar to spiritual or self consciousness where reality is an immediate

and wholesome experience.Static quality is discursive consciousness, which divide reality into subject and object.Inorganic static quality or inorganic pattern of values are essence expressing through

lifeless beings. Biological quality or biological pattern of value is reality expressing through plants, animals and also primitive and unsocial man. This is as we told earlier man completely a slave to passionate nature. Social quality is reality expressing through social life. This as we told earlier is emotional nature or feelings and between passionate and rational nature. As we told earlier subjective element predominate in emotional nature. Intellectual quality is reality expressing through rational nature. The man of reason. This is more objective than emotional nature so superior to social quality but inferior to dynamic quality.

Part III Human psychologyCHAPTER 1: FREUD, JUNG, ADLER AND

BERNECorresponding to rationalism and empiricism in philosophy psychology also earlier

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divided into faculty psychology and association psychology.According to faculty psychology mind has certain faculties, which are decisive in

motivation and behaviour. The main exponents of this theory were Kant and other rationalists.

According to association psychology ideas comes from the senses. Association of ideas formed by similar and contrasting sense data. The main exponent of association psychology is David Hume.

a. Freud and psychoanalysisIn modern psychology one of the main trend is Freud and his theory of the unconscious.According to Sigmund Freud in childhood there are different stages at which the child

derive pleasures from different parts of the body. These normal stages he called psychosexual stages. These are the oral, anal, phallic, latent, and genital stages.

Oral is the feeding stage deriving pleasure from breast-feeding; this is during the first year of life. Anal stage is Toddler’s stage, during second year of life, deriving pleasure from excretions. Phallic is mainly preschool age from two to five and derive pleasure from touching genital organs. Oedipal stage or complex is at this stage and is characterised by strong attachment to mother. Six to twelve is the stage of latency characterised by withdrawal and indulging in external activities. Genital stage 12-20 is adolescence and adult stages where there is normal heterosexual attraction. Normally each stage is replaced by the next one. But if there is fixation means arrested development some problems of early stage persists in adult life.

According to Freud in normal social life an individual is unable to express all his normal impulses. So there arise a conflict between his drives and social demand. The unwanted impulses are sublimated or repressed. This is because these impulses produce a feeling of guilt and condemned and censored by the part of consciousness known as super ego. This is similar to conscience but this super ego is built on the super ego of parents. So these impulses and desires remain hidden in the unconscious and form ID. This ID is the pleasure principle and constituted mostly sex impulses. The conscious part regulates the ID to reality by developing ego. Ego contains both the conscious and preconscious. Preconscious is that part which can be brought to conscious level by memory.

Freud believed man is a slave to these inner forces or subconscious impulses. Actual behaviour is always some form of conversion or symbol of hidden and unconscious motive. This active unconscious as we told earlier contains mainly sex impulses and forms the source of all social motives.

All conscious thought and expression are the result of these type of unconscious dynamic urge which Freud collectively called libido. As we told earlier this Libido contain mainly ID. Broadly Libido consists of two types of instincts. One is Eros or life or sex instincts the other Thanatos or aggressive or death instinct. Libido is narcissistic in character so all conscious behaviour stems from self-love. According to Freud man can never uncover this libido completely so there is eternal conflict and unhappiness in human life.

Freud is the founder of psychoanalysis. Freud believed that this repressed desires and impulses are expressed by various ways in normal and abnormal life. This produce minor mental illness called neurosis. In normal life they are expressed as irrational impulses, irrationalism, slips of the tongue and projections. Projection is projecting our fault in to

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others. In creative persons these impulses are expressed in inspirations and automatic writing. The main channel of expression of these impulses in normal life is through dreams. Psychoanalysis is the treatment side to bring this unconscious impulses and traumatic experience to conscious mind. This is mainly through free associations, transference and interpretation of dreams.

Free association is making the patient reveal whatever comes to his mind and therapist taking the role of a good friend and listener. The therapist in turn responds in a similar way by disclosing some problem of his own life.

Transference is transferring to the therapist the emotionally perfect image.Dreams are really wish fulfillments. These wishes are expressed through dreams mainly

by four means. Dramatisation; condensation, construction of new and mixed image and displacement. The actual contend of the dreams are repressed impulses or traumatic experience of past life. This is known as latent dream. The apparent content of the dream is usually from the incidents of last 24 hours. This is called manifest dream. This conversion of latent dream to manifest dream is coding and is called dream work. Interpretation of dream is by converting the manifest dream back to latent dream. This is known as decoding of the dream. The motto of psycho analysis is “where ID was ego shall be” or to bring as much unconscious impulses as possible to conscious level.

AnalysisIt is true that all conscious behaviour stems from the unconscious urge or Libido. But this

libido is the human essence itself and not mere ID or sexual nature. As we told earlier self expression depends on the predominance of nature and degree of self consciousness. ID or sexual energy is passionate nature but rational and spiritual natures are entirely different nature. It is also true that Libido is narcissistic or self love. All behaviour and actions are the result of love of self expression. But it is the love for complete self expression. Besides the material nature this also include astral, mental and spiritual nature.

As we told ID as sexual impulse and repressed desires forms only a small part of libido or human spirit. With increased self consciousness we can regulate our ID with rational and spiritual nature.

Conscience and moral sense are not socially or parentally acquired super ego but stemming from the rational and spiritual nature of the human essence.

b. Adler and individual psychologyAdler is the founder of individual psychology. He believed libido is not sexual energy but

result from insecurity, incompleteness, inferiority complex and social interest. He thought psychic life or libido is determined by fictional goal of superiority and social recognisation and the individual adapt a style of life to achieve this fictional goal. Inferiority complex act as an incentive and over compensate by superior performance. According to him every individual is unique and an organic whole.

AnalysisSocial interest and inferiority complex are expression of rational nature, which act for

fame and power. As we told earlier this is only part of the human nature.

c. Jung and analytical psychology

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Carl Gustav Jung the founder of analytical psychology believed libido is undifferentiated psychic energy, which manifest in various form as sexual energy, superiority complex or self assertion.

Libido is the driving force of the spirit and there is only one instinct and death instinct is also a manifestation of this libido. He believed the physical law of equivalence or conservation of heat or energy also applies to the psyche. So when desire for one object diminishes it is replaced by another object. He believed that the basic drive of man is towards self realisation and complete freedom is only possible by the assimilation of the unconscious by the conscious.

Jung believed intuition is a teleological sense and it is coming from the unconscious. Jung thought the personal unconscious also contains a large part of collective unconscious, which cannot be explained by the single life of the individual. Neither it is derived from ego nor ego derived from it. This collective unconscious contains racial, national and other components, which he called archetypes. These are the inherited ways of responding to experience. These archetypes function like negatives of photograph and we identify our living characters with these archetypes.

Jung classified people into introvert and extrovert depending on the person’s nature and attitude to the external world.

The introvert is shy and work alone and at the time of emotional stress with draws to him self.

The extrovert is out going and at the time of stress seeks social company.

AnalysisLibido is undifferentiated energy because it is human spirit itself. The passionate nature

manifest as sexual impulse, rational nature manifest as superiority complex and social interest and spiritual nature manifest as longing for self realisation.

Intuition is teleological sense because it is spiritual or self consciousness. Collective unconscious is not something external to the person’s unconscious or some collection of the personalities of past births. What we mean by unconscious or libido is human spirit. As we told earlier human spirit contain all the essences and all human spirits are qualitatively similar but quantitatively different. So the racial national and other characteristics are inherent in every spirit.

d. Berne and transactional analysisTransactional analysis was developed by Eric Berne. This system depends on the ego

unlike previous systems, which mainly depends on ID.Berne classified all our conscious behaviour into three types. The first is child type, which

is impulsive and instinctive behaviour. This also contains spontaneity. The second is the parent, which is the asserting, dominating, and condemning part of the behaviour. The third is the adult, which is the perfect type of behaviour and where rational adult take control of the situation. This adult can also express parent or child according to the situation and after assessing the most suitable response.

Usually in one’s life a ‘script’ is formed around the age of five by the influence of parents and society. After this the whole life is a replay of this script, which he called “playing games”. Only adult continuously taking control can break this script. But Berne also admitted

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that awareness transcends all classification of behaviour, spontaneity rise above the programmes of the past and intimacy is more rewarding than playing games.

AnalysisThe child and parent type mainly comes from passionate nature and adult is rational

nature. Awareness, spontaneity and intimacy are features of increased self consciousness or spiritual nature.

CHAPTER 2: NEO BEHAVIOURISMNeo behaviourism advocated by skinner is a modified form of behaviourism of Watson.Behaviourism is a form of association psychology. It is a mechanical and materialistic

explanation of human behaviour in terms of reflexes. There are three forms of behaviourism.Metaphysical behaviourism claims there is no consciousness but only the behaviour of the

organism.Methodological behaviourism says that the reality of consciousness is irrelevant because

psychology can only deal with observable behaviour.Analytical behaviourism claims that psychological concepts can be fully analysed in

behavioural terms.All form of behaviourism denies the duality of mind and body and defines psychological

functions in terms of behaviour. According to it man is a slave to external forces and there is no such thing as motivation or valuation. Thinking is reduced to talking to oneself and everything to overt or covert behaviour. Mental concepts can be analysed in terms of overt acts.

In behaviourism consciousness and behaviour is seen as a unit of stimulus and response relation and knowledge even in man is considered as a conditioned response of the organism. Subjective experience and inner life is completely negated and neglected in behaviourism.

In skinner's neo behaviourism instead of the complete mechanical view of stimulus response relation some intermediate variables like skill, excitation inhibition potential, need and others are introduced between these reflex arc. This view try to over come the mere mechanical view of Watson.

Behavioural theory of motivation emphasis stimulus response relationship and learning few systems. This consist of a set of habits or customs due to innate or acquired motive and which leads to common satisfaction. According to behaviourists the subject modifies his behaviour by this S-R relation or learning principle. Motivation and modification by resolving unconscious conflicts or by developing insight is completely rejected.

AnalysisNeo behaviourism, is viewing behaviour from the passionate nature. Rational and spiritual

nature cannot be explained by S-R relation or learning habits.

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CHAPTER 3: GESTALT PSYCHOLOGYUnlike association psychology of behaviourism gestalt is a holistic psychology. Unlike

behaviourism which perceive in parts gestalt perceive in total concept or whole configuration. It is also called configuration psychology.

According to it not sensation alone but gestalts or organised whole is primary and basic in the working of the mind. Our behaviour depends on patterns that stimulus forms on the organization of experience. Besides the stimulus its relation to the background and other aspects of the whole are also important. So perception is an organised coherent whole or whole configuration. So the part is determined by the law of the whole. But the whole cannot be reduced to the sum of the parts. The configuration determines behaviour and the property of whole affect the way parts are perceived.

According to cognitive theory, which is closely related to gestalt besides S-R relations purposefulness and cognitive perception of environment essential element in behaviour. Man’s achievement motivation is according to cognition of goals, purpose and plans. This is called theory of preferential choice. So intelligent behaviour disclose insight and purpose above mere sensations. This insight is individual’s appreciation of temporal, spatial and causal relation of things and choice of data from this complex whole in view of goal or purpose, which the individual has set before itself for the time being.

Unlike phenomenology gestalt consider ego as distinct from other objects with which it comes into contact. Ego is a complete whole with many subsystems and at the centre of this system is the self.

AnalysisEvery behaviour should be analysed from the whole perspective because human spirit is a

unity with passionate, rational and spiritual nature. Gestalt’s ego as a complex with self at the core is human essence with spiritual, rational and material parts.

CHAPTER 4: ACTION, SENSATION, FEELING, THOUGHT, AND INTUITION

a. PragmatismPragmatism says truth of an idea depends on its practical utility to the subject. Pierce,

William James and John Dewey in various forms were the exponents of pragmatism.As we told earlier truth has both absolute and relative aspect, universal and particular

aspect. Pragmatism reduces all reality to the level of subjective experience or action. It is true that there are truths whose reality can be only ascertained by experience, utility or action and there are also subjective truths. But there are also sublime truth, which has no practical utility in the normal sense, and also truth with universal application.

b. EmpiricismAs we told earlier empiricism consider sensory experience primary and reason secondary.

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Locke, Hume, Berkeley were well know empiricists.As we told sensory experience stimulate knowledge or is the cause of knowledge but the

source of knowledge is mental essences.It is true that man controlled by passion or with reduced self consciousness consider

sensory knowledge and phenomena as real and final knowledge. But when self consciousness increases and rational nature or spiritual nature regulates passionate nature he considers reason more real and reliable than sensory experience.

c. Emotion:The exponents of emotion or feelings over reason are Epicurus, Rousseau and Hume.Epicurus gave importance to pleasure and considered it as the aim of life. Rousseau

preferred the feelings of the heart to the logic of the head. Hume believed moral sense is due to feelings and not due to reason.

Emotions and feelings contain both the elements of reason and imagination. While in passion the astral essence are more in emotions and feelings mental essence dominate astral essence.

So it is improper to elevate feelings over reason because emotions and feelings are influenced by subjective sensory experience. It is always coloured by subjectivity. Individual, social, racial and national considerations always colour feelings and it is impossible to be objective with knowledge as emotions or feelings.

d. Rationalism:Rationalists believe reason is the primary source of knowledge or universal and necessary

character of knowledge is derived from mind and these present in mind as innate ideas. Proponents of rationalism in various forms are Plato, Descartes, Spinoza, Leibniz, Kant and Hegel.

What rationalists call mind is the spiritual existence of the human essence as a separate spirit. What they call reason is the mental existence of the spirit as rational consciousness. This discursive thought is due to active thought directed towards the essences in the spirit. This movement of thought produces serial time and fragment reality into self and nonself. So even though rational knowledge is superior and more objective than sensory knowledge and feelings they also distort reality and conceal their real nature.

e. Intuition:Those who considered intuition above reason are Plato, Spinoza, Bergson, James and

Existentialists.Plato believed that best knowledge is knowledge of forms or ideas. He identified the

greatest good with knowledge of form of the good. This form of good is one’s own spirit.Spinoza believed intuition is direct perception and immediate deduction. According to him

it is perception of things from their eternal aspect. He considered it higher than sensory knowledge and reason.

According to Bergson intuition is nonconceptional direct perception and higher form of reason but which cannot be reduced to sensation or reason.

William James calls this in radical empiricism direct and immediate knowledge prior to discursive thought.

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Sartre called this prereflective or primary consciousness, which cannot be contemplated but can be lived. This is what existentialism says existential awareness, which transcend subject object duality.

Intuition comes from spiritual essence. So it is a form of spiritual existence or spiritual consciousness. Spiritual existence is active thought directed to the human essence as a separate individual being. Here thought is directed to the whole essence and not to the contends of the spirit. So there is no discursive thought or rational consciousness. Here reality present as an eternal now and this is a whole some experience. Here time is present as pure duration. Past abide in the present and future is an open possibility. This is what J Krishnamurthi called moment to moment existence. As we told earlier in III logos or ideal existence human essence is a synthesis of all essences. So as we told earlier third logos as spiritual or self consciousness is always consciousness of something. But here essences are not objects due to active thought but part of self consciousness by which consciousness limit itself. This prereflective consciousness is pure experience and not discursive thought like rational consciousness. Spiritual or self consciousness is a higher form of emotion or feelings in the sense that it is pure experience but while feelings and emotions are below reason and more subjective than reason intuition is beyond reason and more objective than reason. Here knowledge of beings is as essences and as part of self consciousness. Here the knowledge is only limited by the limitation of self consciousness itself.

CHAPTER 5: CAUSATION, DETERMINISM, AND FREE WILL

a. CausationAccording to Hume from sensory experience we cannot derive causal relation. So there is

no causation in the world. Cause is our mental projection in to the objects.According to Kant also there is no causation in the external world. But to Kant cause is

real apriori subjective knowledge.According to objective idealists like Hegel cause is real and not only subjective but

inherent in objects itself. As we told earlier there are two causes. Primary cause and secondary cause. Primary cause inherent in the being and secondary causes other beings, which is responsible to initiate the change in primary being. This secondary cause is relevant only if the essential nature of the primary being yield to its influence. In this sense the real cause is the being itself. Hume is right in saying we cannot predict cause from sense experience. This because causation is not astral essence but mental essences or primary qualities. As human essence contain all the essences cause has also apriori aspect. So causation has an objective and universal character.

The influence of the secondary cause decreases as the hierarchy of the being increases. So in human beings they are comparatively less than other beings. This is due to self consciousness which gives rise to more autonomy and independence than other beings. So in perfect man and those of spiritual nature the influence of secondary cause is still less than other humans.

In modern physics there is a theory known as uncertainty principle. At subatomic level

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due to the particle-wave duality of sub atoms it is impossible to know the momentum or speed and position of subatomic particle at the same time. At the subatomic level due to the existing observational method like gamma rays and due to the inherent dual nature of sub atoms we cannot observe subatomic events without changing it. This means at subatomic level reality is also depends on the observer's consciousness. This theory is not against causation, as some believe because this duality and paradox is present in the nature of subatomic particle itself. This is only against rigid determinism.

b. Determinism:There are two types of determinism. One is mechanistic determinism and the second is

vital determinism.The exponents of mechanistic determinism are Hobbes, Schopenhauer, Stoics, Calvinists

and Fatalists. This is a rigid form of determinism. They believe that everything is predestined and future is fixed and reveal in serial time one by one. Here everything including human being is like a machine obeying fixed laws. So man is utterly helpless.

The second type we call vital determinism. Its main exponents are Descartes, Spinoza and some other idealists.

There is a third view of existentialists. According to them human being has no innate or determined nature. There is no law of necessity and he is absolutely free.

The mechanistic determinism is also known as laplacian determinism. In this rigid and fixed determinism if we know the speed and position of an object at a given time we can predict its future. Laplacian determinism was proved wrong by modern physics. According to uncertainty principle it is impossible to know the exact speed and position of a subatomic particle at the same time. According to probability theory we can have only a mapping of some probable points, which can be the position of the particle. According to Calvinism and fatalism everything is predestined and determined and man has to bow down before destiny.

As we told earlier every thing is a manifestation of their essence. They cannot be anything other than their nature. Necessity exist as objective laws in their own nature or necessity is natural law. This is what Spinoza means by freedom as recognised necessity.

As we told earlier up to man all beings are expressing their full nature in manifestation. In this sense subatomic particles show uncertainty because it is their dual nature, which cause this uncertainly. In this sense determinism as fixed and rigid is right. But in the case of man it is different. The complete nature is usually not expressed during one’s life time. So in man there is the possibility of conscious evolution. In the case of a man dominated by passionate nature determinism is right because he always respond to sense data in a fixed way. As behaviourists say stimulus response relation is predictable. A man dominated by rational nature also divides reality into past present and future. To the rational consciousness future is fixed and waiting to unfold in serial time one by one. Here also rigid determinism is right. But when one is able to regulate his life by spiritual nature there is increased spiritual or self consciousness. Here reality is not divided but whole and an eternal now. Past abide in the present and future is an open possibility. In this sense determinism as every things and event in life as fixed is wrong. But as every one has fixed essential nature determinism is correct. So Sartre is wrong saying there is no inherent nature and man is absolutely free. The vital determinism of Descartes and Spinoza are true because this determinism is inherent in the nature of the essence. Creative freedom lies in complete expression of one’s nature or

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actualisation of all potential inherent in the essence and not creating or changing one’s essential nature.

c. Free willThe main proponents of free will are Kant, Bergson, Hegel and existentialists. According

to Kant freedom is apriori or inherent in human mind. Bergson also believed freedom is inherent in consciousness. Sartre denied any inherent nature and considered man as absolutely free.

We told earlier that man's essence contains passionate, rational and spiritual nature. Passionate nature corresponds to sensory knowledge, rational nature to reason and discursive thought and spiritual nature to self consciousness. We told that every one is unique and different due to the predominance of one of the nature. In normal or natural life one is a slave or one is fully controlled by his predominant nature.

When self consciousness increase by contemplation or by other methods passionate nature is regulated by rational nature then rational nature is regulated by spiritual nature. At total illumination or self realisation all natures are regulated from total perspective and there is most perfect expression of one’s nature.

In normal life when one is controlled by passionate nature he is a slave to passions and desire. Here action is determined from without or from sensory experience. At this stage there is minimal will. When self consciousness increases rational nature regulate passionate nature and will regulate passion and desire. Determinism is right that our nature is determined and we cannot alter our nature. Will is determined by stronger motive than sensory knowledge so freedom is determined from within. Will is this self determination. But this will can only regulate passion and desire of objects but not egoistic motives like fame or power. So this is partial will.

As self consciousness again increases rational nature is regulated by spiritual nature and partial will is replaced by absolute or free will. This will is free because this act from a sense of right irrespective of personal consequences. This moral sense will make one act even though the action produce temporary disadvantage and inconvenience to the personal life. This is the real free will. Such a man ensouls the whole creation and his will is absolute will and he act for augmenting the whole evolution.

Part: IV: Religious and mystical philosophy

CHAPTER: 1: HINDU PHILOSOPHY:In Hindu philosophy the systems, which deals with the nature of reality and evolution of

the universe, are Kashmir saivism, Samkhya, Vedanta, vaisesika, Yoga and nyaya philosophy.

According to nyaya there are innumerable souls and atoms in the universe. Atoms combine to form the material world. Souls exist either freely or in combination with material atoms. God is not the creator of atoms or souls but only the cause of combination and release of them.

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According to vaisesika there are nine eternal realities. They are earth, water, fire, air, ether, time, space, soul and mind. Yoga is an individualistic version of Samkhya philosophy.

A: Samkhya Philosophy:In Samkhya philosophy the ultimate reality is called uncaused cause and it is indefinable.

Below this there are two eternal realities. One is Purusha, which is unevolved and does not evolve further. The second is Prakrti or pradhana, which is also unevolved but does evolve further to form all manifestations. This prakrti contain three gunas or attributes. They are satwa Guna, Rajoguna and thamoguna.

The world is a combination of purusha and prakrti. Purusha is passive and does not change but prakrti is active and undergoes all changes and manifests the predominance of one of the gunas.

Third is Mahat or Buddi (great mind), which is evolved and does evolve to new beings. Forth is Ahamkara (I), which is also evolved, and evolve to new beings. Fifth are manas (intellect), which is evolved but does not evolve. Then comes Indriyas or senses. There are five Jnanendriyas or knowing senses and five Karmendriyas or working senses. Senses of sight, hearing, taste, smell and touch are knowing senses. Organs of grasping, moving, procreation, excretion and expression are working senses. These ten are evolved and does not evolve to form new beings. Then comes five Tanmathras or subtle elements, which are those of sound, form, touch, taste and smell. These are evolved and do evolve to form five Mahabutas or gross elements. These are Akasa, or ether, air, fire, water and earth. These are the vehicles of subtle elements. Ether the vehicle of sound, air of sound and touch, fire that of sound, touch and form, water these three plus taste and earth the vehicle of all five subtle elements. These five gross elements are evolved and do not evolve further.

Analysis:The uncaused cause of Samkhya is I logos. Second logos or self existence with self and

nonself is purusha and prakrti. Purusha is active spirit and prakrti is passive nature. While in Samkhya prakrti is active and contain three gunas according to our system active spirit contain the three attribute of wisdom, love and power and non self is passive and the receptive element.

The three gunas are similar to wisdom, love and power.The Mahat is third logos or ideal existence as multiple essences.Ahamkara is spiritual existence as spirits or individual egos.Manas are mental existence, Indriyas are astral existence and Tanmathras and Mahabutas

are physical and material existence. The first element ether, which is the vehicle of sound, is similar to our Radio and micro waves as electro magnetic radiations.

While Samkhya considers air as the second element and fire evolving after air according to us air is evolved out of fire. Fire is represented by high-energy rays like x-ray, Gamma ray and cosmic rays while air is represent by basic material particles, elements and gaseous molecules.

The main difference between vaisesika and nyaya on the one hand and Samkhya on the other is in the former the elements are eternal while in Samkhya they are evolved.

In vaisesika space and time are separate realities while in Samkhya they are not separate realities but forms of manas and Indriyas.

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We have told that every element has their own essence. While the essences are eternal, elements are transient and evolved. As we told earlier mental time begins with serial thought and mental space with imagination. Physical time and space begins with Radio wave itself. As we told earlier both changes when Radio wave is changed to TV wave. In yoga system the three gunas are expressed in psychological terms. Individual are divided in to three types depending on the predominance of sattwa, Rajo or Tamo gunas. This is similar to our classification of spiritual, rational and passionate nature.

B: Kashmir saivism:The Kashmir saivism describe the ultimate reality as a single reality with two aspects. One

is transcendental and the other is immanent. The cause of manifestation is it is the nature of reality to eternally alternate between rest and motion or transcendence and immanence. According to Kashmir saivism both aspects are real so manifestation is not an illusion.

The cosmic evolution according to Kasmir saivism is as follows.The first stage is the indefinable being called parsamvit.At the second stage the consciousness is internally divided into Adam or I and Idam or

This. This is the internal division as subject and object. These are called Siva tattwa and Sakti tattwa respectively. First and second stages are unproduced so eternal. Third stage is formed first by Sadasiva tattwa then Iswara tattwa and lastly by Sadvidya tattwa. They are Iccha Sakti or will, Jnana Sakti or knowledge and kriya Sakti or power of action respectively. They are evolved from Siva and Sakti tattwa so they are not eternal. They are the last ones to dissolve at the time of universal dissolution. From these Maya tattwa is produced which is responsible for the dual nature of reality and veiling of the original nature. As a result of Maya tattwa from the five tattwas five kanchukas produced. These are the five evolutes of Maya Sakti.

From Siva tattwa, which is absolute existence, kala or time, which is limited existence, is formed. From Sakti tattwa, which is omnipresence dik or space as limited presence, is formed. From Iswara tattwa, which is omniscience, limited knowledge and from Sadasiva tattwa, which is absolute will form limited desire and from sad vidya tattwa or omni potence limited power is formed. With the evolution of these five kanchukas dual nature is established then comes purusha and prakrti and evolution follows the same line as Samkhya system.

Analysis:The transcendental aspect is not something completely divorced from manifestation. It is

the root or base of all manifestation. What we mean when we say it transcend manifestation is it is not an object of thought because it is both subject and object and also thought or knowledge or it is the absolute being.

The parsamvit is the first logos. Second logos is Siva and sakti tattwa as self and nonself. Sadasiva, Iswara and Sadvidya tattwa are love, wisdom and power aspect of the second logos. But according to us wisdom or knowledge precede love or will. We can love or will only what we know. So will is depends on wisdom for its reality. So Iswara tattwa precede Sadasiva tattwa.

As Kasmir saivism says Maya tattwa is real and not as Vedantists say illusion. It is the one and same unlimited, which reduce to limited due to Maya tattwa.

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According to Kasmir saivism purusha and prakrti comes after Maya tattwa and five kanjukas. But as we told earlier purusha and prakrti is second logos or same as Siva and sakti tattwa.

C. Vedanta:Vedanta is the system developed by badarayana's Brahma Sutra or Vedanta sutra. This is

mainly based on Upanishad teachings.We will mainly focus on the nature of ultimate reality, nature of human spirit and the

relation between ultimate reality and human spirit, the nature of world and the relation between ultimate reality and world.

Different commentators interpret the Vedanta differently. There are mainly three systems. The advaita or absolute monism of Shankara, vishistadvaita or differential monism or qualified monism of ramanuja and dualism of madhava.

1. Nature of Brahman or ultimate reality:

According to Shankara the ultimate reality is Para Brahman means higher Brahman. This is Nirguna and Nirvishesha Brahman, means Brahman without attribute or quality. According to Shankara Saguna and Savishesha Brahman is apara Brahman means reality with quality and attribute is a lower Brahman. This apara Brahman is unreal and it is due to Maya or avidya means illusion or ignorance.

According to Ramanuja the ultimate reality is saguna and savishesha Brahman and it is the real Brahman and not apara Brahman due to Maya.

According to madhava also real Brahman is saguna and savishesha Brahman.

ii. Nature of Jiva and its relation to Brahman:

Jiva in Vedanta mean human spirit. According to Shankara Jiva is identical with Brahman and in reality Brahman itself conditioned by limiting adjuncts due to avidya or Maya.

According to Ramanuja Jiva is an ontological entity different from Brahman. Jiva is amsa or part of Brahman and it is relation of essential attribute to its substance. This is difference cum non difference.

According to madhava there is no organic relation between Brahman and Jiva. Only some attributes are similar to Brahman and Jiva and it is absolutely different from Brahman.

III. Nature of world or jagat and its relation to Brahman

According to Shankara Brahman is both the instrumental and material cause of the universe. Apart from Brahman the jagat has no existence. So Jagat is unreal and illusory manifestation of the real being due to avidya and Maya.

According to Ramanuja also Brahman is the instrumental and material cause of the universe. But according to him the jagat is real as there is a causal relation between Brahman and jagat. Casual relation means different state of the same substance.

According to madhava Brahman is only the instrumental cause and the material cause is prakrti. Jagat is real but absolutely different from Brahman.

The evolution of the world is conceived as various stages in vedanta. The stages are described as kosha or body of the atman. At the centre there is atman or ultimate reality, then ananda Maya consists of bliss, next vijnana Maya consist of wisdom next mano maya means mind, then pranamaya or life, then annamaya or food.

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In purana evolution is symbolically represented by ten incarnation or dasawatara of Vishnu. They are Fish, Tortoise, Boar, Narasimha or Lion-man, Vamana or Dwarf, Parasurama, Sreeram, Srikrishna, Buddha (According to some ninth is Balarama), last and tenth Kalki.

In yoga philosophy the kosha of atman are applied to the individual spirit or jivatman and broadly divided into two bodies. Jivatman is covered by an inner linga or sukshma sarira means subtle body and outer stula sarira or gross body.

Vedanta also classifies human self or consciousness into four types.The first jagrat or waking self or consciousness, second swapna or dream self third is

susupti or deep sleep self and fourth turya or realised self. Some also refer to a still higher self or turya atit.

Analysis:What Shankara mean by Para Brahman as sat-chit-ananda or being consciousness bliss is

the second logos and what Shankara and ramanuja mean by saguna and savishesha Brahman is third logos or creative being with innumerable attributes and qualities. Now the second logos and third logos are not separate realities but two aspects of one and the same reality. Third logos or ideal existence is not unreal but both are real. It is only a lower plane of reality.

When the ultimate contemplate itself as pure self it is nirguna Brahman or second logos and when it contemplate itself as multiple essences with innumerable attributes and qualities it is saguna Brahman or third logos. The ultimate is one and many at the same time. The one essence is the many essences. The unlimited is the limited aspect and both are real.

Jiva or human spirit is the spiritual existence of the essences and jagat or world is the material existence of the essences. In reality Brahman and Jiva and jagat are one and the same reality. When the ultimate is viewed from its eternal aspects it is first, second or third logos and when the ultimate is viewed from its temporal aspect it is Jiva and jagat.

Now the being is perfect in itself. The perfection in becoming is only possible through self expression by manifestation. So Jiva and jagat are not due to avidya or Maya but real.

What Shankara means by illusion is that jagat has no independent existence but active thought and active imagination of one creative being as essences. Spiritual, mental, astral and material existences are not illusion in the sense of unreal but the temporal and lower planes of the same being.

The stage of reality corresponds to our division as follows: Atman is second logos. Anandamaya is third logos, vijnana maya is spiritual existence, manomaya is mental existence, pranamaya is astral existence and annamaya is physical and material existence.

The dasavatara of Vishnu or ten incarnation of God are the evolution as already described. Fish symbolise life in water, Tortoise as amphibian, Boar as mammals, Narasimha transitional stage between man and animals, Vamana primitive ancestors of Homo sapiens, Parasurama, pre-agricultural wild hunting man, Sreeram, agricultural age, Sreekrishna development of trades and cities, Budda and Kalki also represent perfection of man's spiritual, mental and material existence.

In yoga system the subtle body corresponds to mental and astral existence, gross body is material existence and individual jivatman is spiritual existence.

Jagrat or waking self is consciousness directed trough the senses. At this stage self is

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completely identified with material and astral existence. This is the stage of sensory knowledge or passionate nature.

Swapna self is comparable to mental existence. At this stage material world or world of senses are considered as a dream. This means the world appear less real than in the Jagrat self. The consciousness at this stage is more centered within than without through the senses. This is the stage of rational nature.

Actual deep sleep is the stage of unconscious spiritual existence. Susupti self is comparable to spiritual existence. Here consciousness is centered more and more within and material world is considered as unreal and neglected. At this stage contemplative life is more real than the world of objects. This is the stage of spiritual nature. Turya is the realised self. This is the state of the self realised man. Contrasting with deep sleep self this is conscious spiritual existence. Turya state is the complete expression of the spirit. Here every nature gets its due and nothing is neglected as unreal. At turya life is lived in its fullness and there is complete self expression.

Now if turya is taken as the spiritual existence of third logos as human spirit Turya atit is spiritual existence of second logos as pure self without any attribute.

D: The conscious and the unconscious:According to Freud the unconscious urge or libido is mainly consist of ID. This is

repressed impulses and desires and mostly sexual impulses. This is the cause of all conscious behaviour. According to Jung libido or unconscious is undifferentiated psychic energy, which manifest in various forms like sex impulse, superiority complex etc. According to him the basic urge is self realisation and freedom lies in the assimilation of unconscious by conscious. In Vedanta Jagrat is conscious self and Swapna and Susupti form the unconscious self. Swapna is similar to Freud’s preconscious, which can be brought to conscious level. Turya is the self realised state or in Jung’s terms the assimilation of unconscious by conscious state.

Both conscious and unconscious is the state of human spirit. Now the part revealed in material, astral, mental and spiritual existence as sensory, rational and spiritual consciousness or knowledge we call the conscious part and the hidden side of these essences from knowledge we call the unconscious part. So human spirit is a unity with both conscious and unconscious.

As we told earlier those with predominant passionate nature in their unconscious part of the spirit reveal it as conscious desire and passion which Freud identified with sex impulses. This id is not the whole unconscious libido as Jung explained. When self consciousness is increased by contemplation or other methods even those with passionate nature are able to regulate it with reason. This is as Jung told due to assimilation of unconscious by conscious. But this in turn produces what Adler identified as basic urge, ego activities like superiority complex and social recognisation. When self consciousness further increases rational nature is regulated by spiritual nature. This produce what Jung called basic urge for self realisation. Here all activities are the urges for complete self expression.

Turya or self realisation is realisation of complete nature of the spirit. As Jung says this is freedom because unconscious is completely assimilated by the conscious. Here activity is regulated from the total perspective. Not any part or nature of spirit is neglected so there is perfect expression of one's self.

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CHAPTER: 2. JAIN PHILOSOPHY:According to Jainism there are two main essences in the world.

One is ajiva or lifeless essence. These include space, dharma means media of motion, rest, time and pudugala or matter.

Matter exist as homogeneous atoms with property of sound, colour, taste, smell and touch. They are capable of change and can be known by sensory organs. They are not created by God. They are eternal in the sense of existing from the beginning. There is also subtle matter through which Jiva is connected with the body.

The second essence is Jiva or souls. They are innumerable. Their real nature is omniscient, omnipotent and omnipresent. There is no single great Jiva or God. They are either in the embodied state or free state. They are also not created but exist from the beginning.

The Jiva's original nature is veiled by asrava or influx of subtle matter. This is due to accumulated karma or action in the form of thought, word and deeds. As a result there is banda or bondage of Jiva and suffering by sansara or repeated births.

The original nature and moksha or liberation can be attained by samvara means prevention of further karma and matter and nirjara means removing already present karma and matter by discipline and meditation.

Analysis:Jiva and ajiva is the plane of manifestation. Jiva is spiritual existence and ajiva physical

and material manifestation. The Jiva and ajiva are there from the beginning of manifestation but they are not eternal.

CHAPTER: 3: BUDDHIST PHILOSOPHY:There are basically two type of Buddhism. One is Hinayana Buddhism and the other is

Mahayana Buddhism.

Hinayana Buddhism, which is also called lesser vehicle, contains the first wheel of dharma. This includes sutra of four noble truths. In Hinayana Buddha explain how to liberate from suffering oneself.

Mahayana Buddhism, which also called greater vehicle, contain second and third wheel of dharma. This includes perfection of wisdom sutras and discriminating the intention sutras. The adherents of Mahayana claims in Mahayana Buddha explain how to attain enlightment for the benefit of others.

The four noble truths are as follows. First the worldly life is full of dukka or suffering. Second the cause of dukka is trishna means clinging and desire for transient objects. Third suffering can be removed. Eight fold path of meditation is the way to over come suffering.

Fourth there is an end to suffering.

Nirvana is end of suffering through liberation from rebirths.

The eight fold path is right views, right thought, right speech, right action, right mindfulness, right effort, right livelihood and right concentration.

In Buddhism the ultimate reality is called Amitabh, which is infinite and boundless life or

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light. This give rise to the second avalokitheshwara and this to the third manjusree, which is identified with creative mind.

In Buddhism the ultimate reality is also described as tatatha means suchness or thusness. This tatatha has two aspects. One is static, which is suchness and indefinable. The second is dynamic aspect, which on the universal level called dharma dhatu and is the essence of world. Individual level this dynamic aspect is tatgatha garba and is the individual essence.

Madyamaka school of Mahayana Buddhism considers tatatha or ultimate reality as shunyata or void means devoid of any essence. This is the nihilistic school of Buddhism.

Vijnanavada school of Mahayana Buddhism identifies tatatha with vijnana or universal consciousness. The world is the illusory mental projection of this universal consciousness or world is vijnana's cosmic imagination. The cause of the world is vijnana function as alaya (store house) of vasanas (latent impression). This is the idealistic school in Buddhism.

In Buddhism all manifestation are the result of a combination of different dharmas, which are considered real in Hinayana Buddhism but illusory in Mahayana Buddhism. The views of eternal spirits, substance or elements are rejected in Buddhism.

In sarvastivada school of Hinayana Buddhism there are 3 types of atoms. The subtlest are paramanus. Seven paramanu constitute one anu and seven anu constitute one rajas. Rajas can be perceived by Bodhisattva. The shortest time is transition from one atom to another. So space and time are co-related. Sarvastivada School is the realistic school in Buddhism.

In Sarvastivada School all manifestation are reduced to dharma. This is the smallest unit and material atoms are one of the dharmas. The worlds including men are aggregation of material, imaginary, mental and emotional dharmas. These dharmas exist only for one moment to be replaced by similar ones next moment. The world is the momentary aggregation of dharmas like this and lasts only one moment.

Prapti (Acquisition or obtainment) is a special dharma, which is responsible for binding and false feeling of personality. This prapti dharma is responsible for transmigration.

In sarvastivada school nirvana is also considered as a dharma which when attached to the individual eliminate prapti dharma and stop these sequence giving rise to liberation. The central theme of Buddhism is the transient and impermanent nature of every thing. According to Buddhism human spirits, substances and elements are not eternal.

In Buddhism manifestation is explained by causation theory. The cause of human and other beings are due to action principles. This is karma means past activity which is responsible for sansara or continuous rebirth through transmigration. There are three lower realms, which are animal, ghost and hell, and three higher realms like man, demi God and God where rebirths can take place. The cause of this karma is as already told alaya vijnana or ideation state. The cause of this alaya Vijnana is the dynamic aspect of reality. This is tatgatha garba in the case of individual and dharma datu in the case of world.

Freedom from rebirth and suffering is through nirvana. This is equivalent to liberation. This is an ineffable experience. Negatively this is extinction of all imperfection and positively attainment of all perfection.

Analysis:The noble truths and eight fold path are mainly about passionate and rational nature and

ways of self realisation. Nirvana is akin to self realisation.

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The amitabh is the first logos, avalokiteswara second logos and manjusree is third logos or creative being.

The static aspect of ultimate reality as tatatha or suchness is first logos. Dynamic aspect as dharma datu is third logos with multiple essences. The individual tatgata garba is human essences in third logos or ideal existence.

The shunyata or void of Madyamaka is not a negative state without essence but the first logos or essential existence, which is the seat of all perfection. So it is a positive indefinable essence.

The Vijnana of vijnanavada is second logos or state of self existence. The vijnana functioning as alaya for vasana is third logos as multiple essence. The world as cosmic imagination is what we were saying as the active imagination of the essences. The replacement of dharma every moment is what we were saying as continuous creation at each breath. With inhalation a world is annihilated and with exhalation similar one is created.

Except pudgala wada school all other sects deny the eternity of human spirit. In Pudgalavada school pudgala who transmigrate between rebirths is permanent.

There is the belief that Bodhisattva reincarnate again and again to alleviate the suffering of the world. If there is no permanent spirit the same individual incarnating again and again become meaningless because there is no way to say it is the same spirit.

Another concept as we already told the transmigration of human being in different realms until nirvana is attained. If there is no permanent soul what is this permanent entity, which transmigrate from birth to birth.

Now in the causation theory of Buddhism the present life is explained due to vasanas means impression and karmas means past actions due to previous births. Now the cause of this vasana and karma is the Alaya vijnana or ideation store, which is carried from birth to births. Now when we ask what is the first cause of this ideation store or where it originate the answer is it is the nature of reality. It is the dynamic aspect of reality itself as Tatgatha garba means individual essence and dharma datu as world essence. So the final and ultimate cause is the dynamic aspect of reality itself. From all these it is clear that human essence is eternal. This means the human essence as ideal existence or third logos is eternal. Human spirit is the spiritual existence of human essence as an individual being. So it is not eternal but permanent and exists from the beginning of spiritual existence. It is clear that what Buddhism negates is not the human spirits permanence but the false ego, which identify the spirit with present personality. The personality is transient and dissolves at death and is the cause of all suffering.

CHAPTER: 4: PERSIAN PHILOSOPHY:

Zoroastrianism:This is a dualistic Philosophy founded by the Persian prophet Zarathustra. Parsees in India

are adherents of this philosophy.According to this the ultimate reality is one single existence or boundless space. This

Supreme Being is called Ahura Mazda.Ahura Mazda created a pair of twins called spentomainyush and angromainyush. These

two primary realities are opposite but form a unity. They produce reality and non reality.

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Reality is identified with good, light, positive and spirit. Non reality is identified with evil, darkness, negative and matter. Due to these two opposing forces there is constant struggle in the world. Later to improve the world the God armati came. Armati is identified with wealth, good and true mind. She is the creator. She produced mitra and six amesha spends. They together create every thing.

In some later writings Ahuramazda is identified with spento mainyush or good spirit and ahiram separated from him the devil.

Zoroastrianism also believed in end of the world and resurrection of dead then last judgment and retribution in another world.

Analysis:Ahura Mazda is the first logos, spentomanyush and angromainyush the second logos and

armati as creative mind the third logos. Mitra and six ameshaspends are the seven principal existence or universal beings.

CHAPTER 5: CHINESE PHILOSOPHY:

Taoism:Confucianism and Taoism are the two main philosophical systems in china.Laotse is believed to be the founder of Taoism.According to Taoism Tao is the ultimate reality. The formless Tao shows itself in two

forms. Cyclic and polar pattern of yin and yang. One pole is yang. It is pure, masculine, strong, light, warm, creative, active and moving, symbolised in world by heaven and in man by reason.

Yin is impure or turbid, feminine, weak, darkness, cold, passive and resting symbolised in universe by earth and in human by intuition.

In nature Yin and Yang is represented by two basic essences. One is 'Li' this is Law, order and form. This is the spiritual immaterial principle. In man this is rational creative principle. The second is ‘Chi’ which is primary matter and elements. In manifestation the 'Li' is immanent in 'Chi'. Light and pure part of Chi rises and form heaven and impure and heavy part form earth. There are five 'Chi' as prime elements. They are fire, water, earth, wood and metal. In man "li" is the spirit and generative virtue, Chi is the body and produce vice.

There is cyclic pattern of yang, and Yin in nature. After expansion there is contraction. First Yang expands and reaching climax start to contract and give way to Yin. This motion and change is essential feature of nature due to interplay of Yin and Yang. So there is unity in the conflict of Yin Yang.

Human happiness only possible by following this natural order. This is by trusting intuition and acting spontaneously. This type of action is called Wu-Wei and is in harmony with Tao. In fact Tao itself is this true natural way. Man had lost this natural primitive way. This natural and equilibrium of Yin Yang produce moral and physical health in man. In these two forms Tao is the universal principle immanent in all phenomenon. All existence is material flux informed by Tao in this way. In man this exist as moral nature.

According to Taoism adherence to Tao or natural way give rise to wisdom and knowledge of truth so Taoists discard conventional moral political and social standards.

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Analysis:The indefinable Tao is the first logos ,Yin-Yang is the second logos.

CHAPTER 6: THEOSOPHY:In theosophy the evolution of a solar system is conceived as follows.Reality is described in seven planes.From higher to lower or from subtle to gross they are Adi, Anupada, Atmic, Buddi,

Mental, Astral and Physical planes. The lower five planes are again divided into seven sub planes. They are from subtle to gross atomic, subatomic, supra akashic, akashic, gaseous, liquid and solid sub planes.

According to theosophy the ultimate unmanifest reality is beyond adi and beyond this division. From this ultimate unmanifest the first manifested is adi. The second is anupada. Adi and Anupada form three logi. First logos is the root of all being. Second logos is divided into life and form or self and non self. Third logos form the creative mind.

The monads or spirits are also formed from these three logi and they reside in anupada plane. The monads are broadly classified into seven groups. The second logos due to division of self and non-self shows three aspect of reality. They are will, wisdom and activity. The divisions of monads into seven groups are due to different combination of these three attributes.

The evolution is described in three stages. First there is evolution of matter, second stage evolution of form and third evolution of Consciousness.

The monads always remain in the anupada plane and its representative atma-Buddi-manas or the heavenly man is formed by joining the atoms of the atomic sub plane of atma, Buddi and manas planes. This atma-Buddi-Manas or lower monad take part in evolution while the higher monad remains in the anupada plane.

As we told earlier first there is evolution of matter. The third logos first produce the matter of atmic plane. This starts with atomic sub plane and proceeded to all seven sub planes. Then the same is followed in buddic, mental, astral and physical planes. A mental plane is broadly divided into two sub planes. The higher mental or causal plane consists of atomic, subatomic and supra akashic sub planes. This is the realm of abstract thoughts. The lower mental consist of the remaining four sub planes and is the realm of concrete thoughts

After evolution of matter the same steps are repeated with second logos and form is evolved. Then in the third stage in the same way consciousness is evolved. Here the lower monad takes part in evolution and with the evolution of self consciousness in human beings evolution is completed.

Corresponding to the seven cosmic planes human beings also consist of seven planes. They from gross to subtle are physical body, prana or life, pranic body, animal soul, human soul, spiritual soul and atman.

Analysis:According to us there is no indefinable reality above and beyond Adi plane. What we state

as the first logos or essential existence itself is the unknowable and indefinable plane. This corresponds to theosophy's adi plane.

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The second plane anupada we identity with self existence or II logos. According to us atmic plane or theosophist's third plane also is this self existence or II logos.

According to us the third plane is buddic plane which is also third logos. This is the stage of ideal existence or creative mind. According to theosophists the three logi are formed from adi and anupada planes only. According to us the three logi corresponds to three higher planes. These are first plane or essential existence or Adi, second plane or self existence or anupada or atmic plane, third plane or ideal existence or buddic plane.

According to us high mental or causal plane is fourth plane corresponds to spiritual existence. Fifth plane is lower mental corresponds to mental existence. Sixth and seventh are astral and physical existences respectively.

Theosophy identifies will with Sattwaguna and will precede wisdom. According to us will or love depends on wisdom or knowledge. We can will only what we know. So wisdom precedes will and wisdom is Sattwa guna. According to us will is Rajoguna and activity Tamoguna.

As we told earlier according to us there is only three fundamental groups of monads. Predominance of wisdom, will or activity.

Like this the lower five planes have only three major subplane in our system. This is gas, liquid and solid on the physical and material plane and predominance of wisdom, will or power on the higher planes.

According to us there is not a higher monad in second plane and another lower monad called heavenly man from third, fourth and fifth plane.

First, second and third plane does not admit any division so there are no monads in this plane. But one single being. What we mean when we say human spirit contain all essences is monad contain the essential nature of first, second and third plane and not they exist as individual monads in this planes. Third plane or according to us Buddic plane is also the plane of one creative being as multiple essences. After Pralya or dissolution and in between manifestation they exist as atma Buddi in third plane and not as Atma-Buddi manas. This is the stage as one creative being so exist as essences of first plane or Adi and second plane or anupada or atmic and third plane or Buddi. Here atma Buddi means this potential essences contain first, second and III logos. Monads and individual separate being is only possible in forth plane or spiritual existence or higher mental plane. Only here monad exists as Atma-Buddi-Manas. So there is actually only one monad, which contains essences from all planes. According to us the seven planes of human beings are physical and material plane, astral plane (contain both Prana and Pranic body), Animal or low mental plane, human or causal or spiritual plane, Buddic or third logos or ideal existence, second logos or self existence or atmic or Anupadic plane, first logos or Adi or essential existence.

CHAPTER: 7: NEOPLATONISM:One of the well known neoplatonist is Plotinus. He believed manifestation and evolution

as the emanation of one ultimate reality.He postulated three hypostasis or realities. The first is the One, the ultimate, and the

unknowable. He compared it with divine light. All manifestations are a span between two poles. At one end is this divine light at other end is matter which is absence of light hence darkness and evil.

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The one or divine light he identified with mystical awareness. Between this and matter is nous and soul.

The second nous or mind is universal reason. World exist as ideas in this mind of God. This is the stage of thought thinking itself and he compared it with intuitive knowledge. This is the stage of unity in diversity.

The third reality is universal soul. Human soul emanate from this soul. Soul he identifies with discursive thought and due to this thought in succession there is movement and time, space and matter is produced.

Lastly there is nature or matter. This is non-being. According to him nature has consciousness so it also contemplate. But nature has no self consciousness so this contemplation is like a dream.

So according to plotinus reality is one whole emanated to diversity. The principles of opposites form a unity. This is the cause of both harmony and beauty and evil and ugliness in the world.

The object of human life is ascension to the one. This is by restraining from body attraction and developing spiritual faculties. Contemplating the source we ascend higher and higher and at last the soul commune with the one.

Analysis:Neoplatonism's one is first logos nous is ideal existence of III logos and soul is spiritual

existence. Ascending to one is self realisation through contemplation.

CHAPTER 8: JEWISH PHILOSOPHY:Kabbalism:

In Jewish philosophy Kabbala deals with metaphysical problems. The classic text of mystic Kabbala is Zohar. According to Kabbala the ultimate is unknowable and unground one, which is called 'Einsof'. The cause of world is emanations. There are ten emanations or sephiroths. The diagram of these ten sephiroths is known as sacred tree

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1. Kethar or Crown

This is the first or top sephiroth. This is emanated from Einsof. This is called creative God head. There is production of thought or knowledge in Kethar. This is the origin of all creations. Nine lights or sephiroths emanate after kethar. First thought split in to two producing chokmah and Binah.

2. Chokmah or masculine wisdom:

This is the life giving spirit. The basic creative urge.

3. Binah or feminine understanding:

This also called voice. This is the opposite of chokmah, the passive principle. This three sephiroths form the first or upper tried. These are three degree of reality and each exists by itself. But these three comes out of one. The one exist in three. Three light also unite as one. This is behind three in one symbolism. The remaining are the lower seven sephiroths. The next triad is formed by chesed, geburah and tiphareth

4: Chesed or love

This is male and symbolise protective love and receptive intelligence. This is the force that creates civilisations. Its planet is Jupiter.

5. Geburah or Din:

This is the wife of chesed. Symbolise power, energy, courage and justice. Its planet is mars.

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6. Tiphareth or beauty:

This directly descends from Kethar. This reconciles the opposite of chesed and geburah. This is the symbol of vitality and warmth. The associated planet is sun.

Next Triangle is Netshah, Hod and Yesod. At this plane the sephiroth is descended to attributes of world and man.

7: Netshah:

This is endurance and victory. Symbol of instinctive life of nature with boundless energy and power of self renewal. This is the sphere of Venus.

8. Hod or Majesty

This is the female part of Netshah. Symbol of glory and majesty. Sphere of mental faculty such as reason, logic and imagination. Sphere of Mercury.

9. Yesod or Foundation.

This is the son of Netshah and Hod. Plane of strength, happiness and material possession. Associated with magic. Sphere of moon.

10. Malkuth:

This is the last sephiroth. Also called Malkah or Queen. Symbolised by young girl. Associated with generation and productive forces of nature. Plane of innocence, pure joy and also inertia. Sphere of earth.

As we told earlier this ten sephiroths diagrammatically represented is known as sacred tree. This consists of ten circles joined by 22 lines. Ten sephiroth or circles is the heart of Kabbala. 22 lines are the paths. Sephiroths are also paths. So total 32 paths. Each path has many symbols. Kabbalists believe creation as fall from kethar to earth. Due to fall human soul developed amnesia so forgot its real nature. Kabbalic mysticism is an attempt of human soul to acquire union with God. This is done by detachment from physical body, then with subtle or spiritual body ascending through the nine spheres and reaching kethar or God head.

The realms of 10 sephiroth are divided into four planes or worlds.

1. Atziluth:

This is the world or plane of emanation. Consist of upper triad. Kethar, Chokmah and Binah. This give rise to three emanated planes.

2. Briah:

This is also called throne. This is the world or plane of creation and the abode of pure spirits. This consists of the second triad. This give rise to yetzirah world.

3. Yetzirah

This is the plane of formation. This is the Home of angels. This consists of the lower triad, Netshah, Hod and Yesod. This gives rise to Asiatic world.

4. Assiah:

This is the world of action or our earth. Consists of Malkuth.The lower seven sephiroths is septad. This is collectively called tetra grammations or

tetraktys or lower quaternary. They are the four arch angels.

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Analysis:Einsof and Kethar together form first logos. According to us the first logos is not with

form but just a concept to denote the unknowable essence. The upper triad is the eternal three logi. The lower seven sephiroths are the principal manifestations. The four planes of ten sephiroths are Atziluth is the eternal world of three logi, Briah is spiritual and mental existence, Yetzirah is astral existence and Assiah is physical and material existence.

The lower seven sephiroths as tetra grammations are universal spiritual being, universal mental being, universal astral being and universal material being. These are four arch angels or tetrad or lower quaternary. Lower septad are this tetrad plus universal plant soul, universal animal soul and universal Human soul. The upper eternal triad and lower septad form decad.

CHAPTER: 9: CHRISTIAN PHILOSOPHYA. Gnosticism

Gnosticism is a mixture of Christian theology, Neo Platonism and Pythagoreanism. The basic feature of Gnosticism is gnosis or knowledge revealed to the initiates to attain salvation. According to Gnosticism the beginning of perfection is the knowledge of man and absolute perfection and salvation by knowledge of God. Gnosticism is a dualistic philosophy with good spiritual world in conflict with evil material world.

According to Gnosticism the ultimate is unknowable. It is one, infinite, self existent and source of everything. This one is above creation and dwell in the realm of pleroma means mystical plentitude. This one is described as Alien, Abyss and non existent in the sense of beyond existence. There occur a basic split in this one due to Sophia the feminine figure of wisdom causing emanation from one the demi urge or the first archon. Some identity this demiurge with nous or begotten son. From demiurge emanated or he created six other archons. The demiurge is ignorant of his reality and considers he is the only God. This demiurge with his six archon created man and the material world. As a creation of demiurge matter is evil. The body and sensual soul of man is matter so it is also evil. According to Manichaeism, which is an extreme form of Gnosticism every thing connected with the material world is evil. They consider even marriage, sexual life and family life evil. In man besides body and sensual soul particles of spirit is trapped and present as rational soul. According to Gnostics Christ was sent by God to liberate this trapped spirit. This spirit detests the world and long for true home. In this world man is in the prison of matter. His true home or his self is this spirit, which is divine light. By help from wise serpent, which is a symbol of divine goodness and spiritual knowledge, and by use of will he acquire this freedom. The Gnostics also believed in reincarnation.

Analysis:The one alien is first logos and the seven archons are the seven universal beings.

B. Thomas Aquinas:Aquinas believed there are two paths to truth. One is reason and this leads to partial truth.

The second is faith, which leads to absolute truth. According to him they are complimentary and not contradictory to each other.

According to him every thing in the world consist of form and matter. According to him

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potentiality is a things capability and actuality is what a thing is by becoming. Substance is what has the potentiality for substantial change and form is actuality involved in the change. If there is only accidental change it is called accidental form and if result in change of substance substantial form.

According to Aquinas essence and existence is one in the case of God but distinct to the created. Before creation creature was non existent.

According to him form exist in two ways. One is natural or material form and second is intelligent, or mental form. Human soul is the form of human body. Unlike Aristotle he believed there is only one substantial form for man, which is the rational soul. Two faculties inherent in human soul are intellect and will. There are two types of intellect, active intellect and receptive intellect. Active intellect is the power to acquire ideas by sense experience and receptive intellect is power to store and execute ideas and this also depends on senses. According to him both intellect are particular and present in all individuals.

Analysis:Aquinas matter and form is what we call passive nature and essences. Both accidental

change and substantial change is inherent in the essential nature. Active intellect is innate ideas so they do not depend on senses. Receptive intellect depends on the senses to execute them. Every individual has his own spirit and spirit is a unity. This is what Aquinas mean by there is only one substantial form for humans and both active and receptive intellect are particular to each individual.

CHAPTER: 10: ISLAMIC PHILOSOPHY

A. Mutazilah and Ashiri:The Mutazilah School is known as the rationalists. They gave precedence to reason over

blind faith. According to them God's attributes are not in the essence or different from his essence but identical with it. They also believed that man has free will.

According to Ashiri God's existence and his essence is one and the same thing. All other sects believed existence is not essence but a different state. They also believed that attributes are neither identical nor separate from essence. The difference between essence and attributes are essence rank first attribute second, essence self existing attributes depends on essence, essence has self consciousness attribute has no consciousness, essence unity attributes diversity, essence always hidden, attribute hidden or revealed, attribute must have proper locality and manifestation of one attribute conflict with or suppress other attributes.

On the question of free will against determinism they argued that initiation and production of human action by God but it is acquired by creature. So man has free will.

According to Ashiri the world consists of innumerable, smallest unit of matter called Jawhar means atoms. Before manifestation Jawhar lies in the creative energy or mind of God. At this stage Jawhar has only essence no existence. So at this stage Jawhar has only position no space or magnitude. Existence of Jawhar is nothing but divine mind or energy becoming visible. Space is formed by aggregation of Jawhar. Objects are aggregation of this Jawhar, which are atomic acts of divine mind. The Jawhar possess inseparable positive or negative qualities. Continuous existence of Jawhar depends on the continuous creation of accidents on it. By this incessant renewal of accidents there is continuous creation of the world. So every

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moment one world is annihilated and another world is created.

B: Al kindi Al Kindi is known as the father of Arab philosophy. According to Al Kindi the first

principle is God who alone is infinite and eternal. He is Transcendent and indefinable. He is the real cause of every thing.

The second principle is mind or active intellect. This is universal reason. The fundamental principles governing the universe are essences or universals in the active intellect. They are the essences of matter, form, motion, time and space.

Al Kindi was a dualist. He believed the world was created by God out of nothing and not eternal. It is created in time and matter, time, space, and motion are finite. He believed in the neoplatonic emanation but insisted that the highest sphere, which he symbolised with second principle, created out of nothing in time. Through this highest sphere lower strata and earth emanated.

The third principle is soul. Soul is a divine simple substance and has three parts.The first is intellectual part corresponding to intellectual faculties. There are two type of

intellect. Primary and secondary intellect. Primary intellect is active intellect and is universal reason. This is external and separate from human soul. This is divine and an actuality. The secondary intellects are three and they are inseparable or innate in human soul. Latent intellect is first and it is the latent capacity to acquire truths in the active intellect. Acquisition transform the latent to second type or degree. This is acquired intellect. To put them into practice is the function of third intellect known as manifest intellect. Acquisition of intellect is the gift of God but to transform acquired intellect to manifest intellect is the act of man himself.

The second passionate part of soul corresponds to middle faculties like; imagination and retention. The third is concupiscent part corresponding to sensations.

Like Mutazilah Al Kindi also maintained that God's attributes are not different from his essence but identical with it.

According to Al Kindi all existence can be reduced to four classes. Three are substances and the fourth is notion. They are individual, species, genera and differentia respectively. He is the first philosopher to add the sixth term or voice to the already existing five fold classification. These are individual, species, genera, differentia, property and accident. He divided beings in to broadly two types. One those of sensible nature and second those of intellectual nature.

The beings of sensible nature can be known by sensory knowledge; they are particulars, changing and transient. The beings of intellectual natures can be known only by intellectual knowledge. They have no material existence and they are universals. According to him both universals and particulars are self subsistent so they are substances. Universals have no separate world but exist as common qualities of class of particulars.

According to Al Kindi there are three kinds of created beings in the world. One is material being second those that can be separated from matter due to their fine nature like human beings and third complete spiritual beings like divine beings.

C: Al Farabi, Ibn Sina, Ibn RushdAll these philosophers were influenced by Plato, Aristotle and Neo platonism.

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They like Neoplatonists believed in a transcendent first principle and world as successive emanation from this supreme one by natural necessity.

They all believed in the second principle or active intellect. This is universal reason and can contain universals or general ideas. According to them God has only knowledge about these universals and not about particular things of the world.

They all believed the world is eternal. It is eternal as an eternal creation of an eternal God. It is not created in time but came with time. Time and world came together. They also believed cosmic and natural phenomena do not depends on God.

They all believed physical body is perishable. According to them only human soul is immortal. They denied physical resurrection.

I. Al Farabi:

Al Farabi identified the first principle with Islamic God -Allah. According to him this give rise to first intelligence or active intellect. This emanated to nine other intelligences. These are heavenly intellects and souls. According to him the first principle is infinite, simple, immutable and unknowable. God is the necessary being and his essence is his existence. According to him world and men are contingent being because they receive existence from God. Contingent beings are only possible or potential before existence or actuality. God alone is pure actuality.

ii. Ibn sina:

According to Ibn Sina also the first principle is a supreme being. It is eternal, the necessary existent and the first unmoved mover. He generated the first being or first intelligence by creative thought. The first intelligence created the second intelligence and first celestial sphere and its soul. The second intelligence produce third intelligence and so on up to tenth intelligence which is the giver of forms.

According to Ibn sina the universal or eternal ideas have three types of being or existence. One in active intellect, second in things and third in human intellect.

According to him matter is only pre disposed to accept forms. The giver of form and human soul is active intellect.

According to him there are three type of souls: Vegetative, Animal and human souls. Only human soul has reason. Reason has two faculties, theoretical and practical. The theoretic faculty can develop up to active intellect activated by tenth intelligence. This is the knowledge of discovering necessary relation between universals. According to Ibn sina the ultimate aim of life is to realise this active intellect.

iii Ibn Rushd

According to Ibn Rushd also the first principle is the unmoved prime mover. According to him also the matter, motion and the spirits moving it are eternal. In every thing there is necessary causal relation so no place for providence or miracle.

Ibn Rushd also denied after life and immortality of individual human soul. Like Aristotle Ibn Rushd also believed in two type of intellect. Active and passive intellect. The passive intellect is individual and does not survive death. Active intellect is universal and there is only one active intellect for the whole human race. This active intellect is eternal and immortal.

Ibn Rushd is also famous for his two fold truth. This says theology and philosophy are

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mutually independent of each other and the truth of one is unacceptable to the other.

D: Al Razi and Al Ghazali:1. Al Razi:

According to Al Razi there are five eternal principles. They are creator, universal soul, prime matter, absolute time and absolute space. The creator is perfect and one pure intelligence. Universal soul contains the forms or universals and they are eternal. Prime matter is also eternal. This contains atoms and particles of void. Admixture of atoms and void produce five elements. They are as the proportion of void reduces from maximum to minimum are ether, fire, air, water and earth.

Absolute time is eternal and has independent existence and is a substance. The serial time in the world is a limited time. Like this there is also absolute and relative space.

He advised to accept passion as nature but to regulate them. According to him the best life is a life of reason.

ii. Al Ghazali:

Ghazali was a famous Sufi. According to him God is primarily a volitional being and not thinking being. So God's essence is will and not intelligence.

He criticised the philosophers and maintained that world originated in time and not eternal. According to him God knows both the universal and particulars. He also argued that bodily resurrection is possible.

He also maintained intuition and revelation are more reliable than rational knowledge.

E: Muhammad Iqbal:According to Iqbal reality is spirit. The ultimate reality is a personal absolute ego. The

world is organic to ultimate ego or nature is to absolute ego like character is to individual ego. So this absolute ego is the whole of reality. The unity of this absolute ego is as pure duration in which thought, life and purpose form a unity. The ultimate ego is infinite in the sense of infinite inner possibility of creativity. This is not extensive infinity but intensive infinity. From this absolute ego other egos proceed. Every thing is egos but there are different degrees in the expression of ego hood. So both matter or body and mind are as ego's, a system of events or acts. Matter is a colony of ego of low order out of which emerge the ego of high order. The difference is the acts of body or matter is repeat but the act of mind spontaneous. Body is the accumulated action or habit of soul.

According to Iqbal the existence of finite ego's in infinite absolute Ego possible because as we told earlier the infinity of God is intensive and not extensive. So finite ego's not isolated but live in absolute ego as distinct due to difference in degree of intensity.

According to Iqbal human self has two sides. In conscious experience self in inner life moves from centre outwards. The inner side is appreciative self and outer self is efficient self. Efficient side enters into relation with the world of space and exists in serial time. This is discursive thought. The appreciative self experience unity. Here time is eternal now or pure duration without space. Time as self and not as thought. Here there is change and movement without division. So thought and intuition are not opposed but related. Thought grasp piecemeal and intuition grasp in full. Intuition is a higher form of reason.

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Analysis:What Iqbal says as absolute ego is universal spirit in spiritual existence. Otherwise as Ibn

arabi says in Fuses it is impossible the totality of names or divine aspects corresponds to a particular being.

Appreciative side is spiritual consciousness and efficient side is rational self.

F: Sufism:

1. Maqam and Hal

In Sufism in the journey to perfection in the path there are various stages and states. They are called maqam and hal.

Maqam is stage and hal is a state. Every Maqam starts as hal. So Hal is a transient state between two maqams. Maqam is permanent. In hal grace is revealed and effort is hidden. In maqam effort is revealed. To proceed from one maqam to the next need preservation so it is an act of man. The ten main maqams are 1. Repentance (tauba) 2. Abstinence (Wisr) 3. Renunciation (Zuhd) 4. Patience (Sabr) 5. Poverty (Faqr) 6. Gratitude (Sukr) 7. Fear (Kawf) 8. Hope (Raja) 9. Trust (Thawakkal) 10. Satisfaction (Rida)

ii. Emanations

In Sufism ultimate reality is seen in two aspects. One is Dhat or the state of pure essence and the second is essence combined with attributes or Dhat with sifat. Complete reality and evolution is conceived in a number of stages or gradations. This is by forming different planes. The ultimate reality descending into the lower planes without diminishing or changing in the higher planes.

First stage is called Ahadiyat. This is the stage of pure essence. At this stage reality is unknowable and indefinable. Second stage is called Wahdat or unity. Here attributes appear as potentialities in the essence. Here attributes are in the essence. Essence is in evidence and attributes are hidden. These potentialities are wujud (existence), Ilm (knowledge), Nur (light or self love), and Suhud (power). This stage is also called Haqiqat ul Muhammad representing perfect man.

Third stage is called Wahidiyat or unity in multiplicity. Here the essence is hidden and attributes are revealed. The chief attributes are life, knowledge, will, power, hearing, sight and speech.

The above three stages are called divine stages and they are eternal.The following stages are called worldly stages and they are not eternal but temporal.The fourth stage is Alam Arwah or world of spirits. This contains universal spirit,

universal mind, universal nature and essence of matter or universal matter. The fifth stage is Alam mithal or the world of similitudes.The sixth stage is Alam ul ajsm or physical and material word. This is again divided in to

superior fathers and inferior mothers or heavenly bodies and terrestrial bodies. Superior fathers are crystalline spheres, sky of zodiac, Saturn, Jupiter, Mars, Sun, Venus, Mercury and Moon. Inferior mothers are fire, air, water, earth, minerals, plants, animals, terrestrial angels, Jinn and man.

The nine superior fathers working on the eleven inferior mothers ultimately produce the

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seventh stage or stage of Insan Ul kamil means the perfect man. This is the state of self realisation and complete self expression. This stage contains the essences of all the preceding six stages.

iii. Time and space by Iraqi:

According to the Sufi Iraqi there are different type of time and space depending on the grade of being.

Time of material beings is serial time so divisible into past, present and future.Times of immaterial beings are also serial time but magnitude may be different. One year

in the case of material beings may be one day in the case of immaterial beings.The third is divine time. This is not serial time but pure duration. This time is above

eternity and without beginning or end. This is an eternal now. The divine eye sees everything in one invisible act of perception. There is movement and change without succession or division.

There are also three type of space. Space of material beings space of immaterial beings and space of God. Space of material beings is further divided into three types. First is the space of solids. This occupies place and being resist motion and motion takes serial time. Second is space of air. This also resists motion and motion take time. But the magnitude of resistance and serial time as duration is different from solids. Third is space of light. Here also motion take time but negligible comparing with gas and solids. Velocity of light is almost three hundred thousand Kilometer per second. This is also the subtlest space among material or physical space. Light can fill a room without displacing air.

The space of immaterial being is subtler than light and divine space is free from all dimensions.

iv. Nafs:In Sufism the Nafs or Human self is divided into three types according to the evolution of

self.The first nafs ammara or the passionate self. The second is nafs lawwama or accusing self.

This is the state of conscience. Third is nafs mutamainna or peaceful self. This is the state of mind beyond conflict. Some instead of three divided it into seven types. Nafs ammara, lawwama, mulhama, mutmainna, ralia, marlia and kamaliya.

v. Nafs, Qalb, Ruh

The human constitution or nature is also classified into Nafs or self, Qalb or heart and Ruh or spirit.

Here Nafs means passionate nature. This includes vegetative part characterised by faculty of growth and animal part with faculty of motion.

Qalb or heart is rational nature characterised by faculty of speech. Ruh or spirit is divine or spiritual nature characterized by faculty of wisdom. In perfect man Ruh regulates Nafs and Qalb. Some make a six fold classification. These are Nafs, Qalb, Ruh, sirr, Kafi and Ikfa

vi. Manzils:

There are four Manzils or stations in spiritual journey.First is nasut or material world. This is the stage of shariat or religious law. Second is

malakut or angelic world. This is the stage of tariqat or Sufi path. Third is Jabrut or spiritual

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world. This is the stage of Haqiqat or truth. Fourth is lahut or divine world. This is the stage of marifat or wisdom.

vii. Fana and Baqa; Dhat, Sifat, af'al

As we told earlier 'Dhat' is the state of pure essence or Ahadiyat. 'Sifat' is the state of essence with attributes or Wahidiyat. 'Af'al' is the state of activity or worldly stages. Some divide these worldly stages to 'Asma' and 'Af'al'. Here Asma is spiritual world and af'al the remaining worldly stages.

Fana means annihilation and Baqa means regeneration. These are two important stages in the spiritual journey in Sufi path. There are three types of Fana and Baqa.

Viii. Fana Af'al and Baqa Af'al

This is annihilation of actions and regeneration of actions. Here Fana of actions are all actions as a separate self is abandoned and in Baqa actions are performed from the cosmic perspective.

ix. Fana Sifat and Baqa sifat:

This is annihilation of attributes and regeneration of attributes. Here attributes and qualities arising as a separate self are abandoned in Fana sifat. Baqa sifat is the realisation that all attributes belong to One and attributes are exercised from cosmic view.

x. Fana Dhat and Baqa Dhat:

Here in Fana Dhat the idea of separate self is annihilated. Baqa Dhat is identifying oneself with cosmic self.

Some classify this as Fana, Baqa and Liqa. Here Liqa is identified with returning to individual activity with cosmic consciousness.

xi. Tawhid:

Tawhid means unity. This is the realisation or experience of unity. Like Baqa there are three type of Tawhid.

Tawhid af’al: This is realising the unity of action.Tawhid Sifat: Experiencing the unity of attributes.Tawhid Dhat: This is experiencing the unity of essence.

xii. Ilm ul Yaqin, Ayn Ul Yaqin, Haqul Yaqin:

In Sufism on the pursuit of reality there are mainly three types of certitudes. First is Ilm ul Yaqin or certitude by knowledge. The second is Ain-Ul-Yaqin or certitude by inner vision. Third is Haq ul Yaqin or certitude by truth itself. Some classify it into six types. Ism ul Yaqin (Name), Rasm Ul Yaqin (form), Ilm ul Yaqin, Ayn ul yaqin, Haq ul yaqin and haqaiq or kamal ul yaqin (perfect).

xiii. Ijadiya, suhudiya and wujudiya Sufism

In Sufism there are three different views regarding the nature of reality and the world and the relation between them.

a. Ijadiya Sufism:

These are the creationists and dualists. They believe in the duality of God and world.

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According to them the world is created out of nothing and not emanated from God. Their God is transcendental and personal God. God possess both essence and attributes. The attributes are different from God's person and his essence. According to them God is present in the world only through knowledge and manifestation of his attributes. They believe in two essences and two existences. The essence and existence of God and the essence and existence of world.

b. Suhudiya Sufism

This is known as Wahdat ul Suhud or unity of appearance. According to this view God's essence is different from his existence. There is only one essence but two existences. One is essential existence and the other is ideal existence with attributes.

According to them through these beings God sees as one. Beings are mirrors through which God is reflected. Essence is one beings or manifestations many. Many mirrors but one observer. The multiplicity of mirrors does not affect the individuality of the observer.

According to this theory the real and only one essence is God. World has only relative essence. This essence is similar to zero which when added does not make any difference so the manifestation is the shadow of the real. God is every where present as the single observer. This is known as the theory of immanence. The symbol is a point at the centre of a circle, which spreads all around.

c. Wujudiya Sufism:

This doctrine is called Wahdat-Ul-Wujud or unity of existence. The exponent of this doctrine was Ibn arabi who is known as greatest Sufi among Sufi circle.

According to him God's essence and existence is one and the same. God's attributes are also his essence itself in lower plane. There is only one essence and existence and God himself is manifested as the world. According to this doctrine the world comes out of the knowledge of God and after gaining experience of the world return to his own essence. Here world is viewed as successive emanation of God himself and is symbolised by a pyramid. This is the theory of emanation.

Analysis:The continuous creation of accidents of Ashiri is the continuous annihilation and creation

of the universe with each breath. The first principle or God, the second principle or mind, the third principle or soul corresponds to second logos, third logos as creative being and spiritual existence as spirits.

The three parts of soul of Al Kindi corresponds to spiritual, rational and passionate nature.Active intellect is not only universal as Ibn Rushd says but both active and receptive

intellect has individual element. Every individual is unique due to his unique essence. This unique essence is his individuality. While personality is mortal individuality is immortal.

Ahadiyat of Sufism is first logos and Wahdat is second logos. Here knower- knowledge known aspect is further differentiated into existence, knowledge, self love and power. Wahidiyat is third logos or ideal existence. The seven major attributes are the major seven essences. Life corresponds to universal spirit; knowledge to universal mind, will to universal. Nature or imagination, power to uni: matter, hearing to uni: plant soul, sight to uni: animal soul and speech to uni: human spirit.

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Alam arwah is spiritual and mental existence, alam mithal astral existence and alam ajsm physical and material existence.

Heavenly body symbolises spiritual, mental and astral existences and terrestrial bodies material existence.

The immaterial time of Iraqi is mental serial time and divine time is spiritual time as pure duration and eternal now. The immaterial space is imaginary space and divine space is the concept of space. Nafs ammara, lawwama, mutmainna and nafs, Qalb, Rub are similar to passionate rational and spiritual natures. The Manzils corresponds to major existences. Nasut material existence, malakut astral existence, Jabrut mental and spiritual existence and lahut eternal existence as first, second and third logos.

Ilm ul yaqin corresponds to empirical knowledge, Ayn ul yaqin to rational knowledge and Haq ul yaqin to spiritual knowledge or intuition.

As we told earlier the single essence is the multiple essences. First logos is second logos is third logos is manifestation. The difference is only different aspect or different plane or different point of view. This means there is unity of existence or Wahdat ul wujud.

Part V: Mysticism, metaphysics, EthicsCHAPTER: 1: MYSTICISM:

Mysticism is the word used to denote complete self realisation or total illumination. One who realised the self is known as a mystic. Complete self realisation and self expression means full manifestation of spiritual, mental, astral and material essences. We told earlier that total illumination is a spontaneous happening. One who identifies his self with spiritual nature regulates his rational and passionate nature with spiritual nature. When one is by conscious and continuous contemplation able to regulate his passionate and rational nature with spiritual nature self realisation or total illumination happens spontaneously. In this sense we can say contemplation leads to it. There is no single direct cause for self realisation.

After self realisation the second and third logos express through the spiritual existence. The expression of second logos is responsible for the ineffable experience of the mystics. This is also the cause of utterances like "I am God" I alone Exist" among mystics. This is the nirvana of Buddhism. Experience of pure consciousness without any content. These experiences are expressed as oneness with God or merging with God. Reflecting or rational consciousness of this state of second logos is the statement of Sartre "Consciousness as nothingness". This is not pure experience like mystical state so this thought produce angst and despair. The expression of third logos in spiritual existence make him aware that there is only one being and every thing is a manifestation of that being. The one and same being assumes different forms in manifestations. It is the realisation that the being can manifest its infinite attributes only as multiple beings, but behind all these phenomena the real being is one. At this stage he will identify himself with the whole creation. This is not an intellectual awareness but existential experience. This experience by mystics described as oceanic feeling or cosmic consciousness. Spinoza described this as seeing the world from the perspective of

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eternity or "sub specie aeternitatis." The awareness that a single essence and being behind all manifestation make him identify his self with the whole creation. The mystic ensoul the whole universe. This is the meaning of J. Krishnamurthi's famous sayings like "You are the world" "observer is the observed" and controller is the controlled. Besides indicating the state of conditioned self this is its deep and inner meaning. After self realisation what ever be the predominant nature of one's spirit one is able to regulate it and act from the perspective of the whole creation. When the self is identified with the whole as creative being this spiritual knowledge is transformed to self love and compassion before transforming to activity. The motive power of action is not ego as in rational nature or sense of duty as in spiritual nature. The activity results from pure and unconditional love. There is the realisation that separate ego is an illusion and every thing is the expression of one cosmic self. Here there is no need for effort or will for activity. There is effortless and spontaneous action. He will never expect anything return for his action and never react to any unfavorable response. It is an action without any reaction. The mystic acts because he is overflowing with love and this action is his nature. His love and action will be for the whole creation. Behind every activity will be the love of the whole. This does not mean always turning the other cheek. This does not mean suffering all humiliation beyond human dignity oneself or advising others to do so. As a man readily amputate his cancerous or diabetic finger if it threatens his very life by going to spread all over the body the perfect man also take stern action if it is absolutely necessary for the whole evolution. This is the ultimate experience of unity in multiplicity.

CHAPTER: 2: METAPHYSICS:What we mean here by metaphysics is the nature of ultimate reality. The various doctrines

can be classified in to monism, dualism and pluralism.

A. Monism:Monism is the view that there is only one single eternal substance underlying all

manifestations. Every thing is the expression of one single reality.Monism is broadly divided into idealistic monism, materialistic monism and neutral

monism.

1. Ideal Monism:Idealism in general is the doctrine that mind or spirit is primary and matter is secondary.

Ideal monism believes in a spiritual or mental essence behind all manifestations.Ideal monism is further subdivided into absolute monism and qualified monism.

a. Absolute monism:According to absolute monism all that exist is one spirit or mind. What we call matter is

either mental projection or some form of spirit or mind itself.Hegel and other subjective and objective idealists, Shankara and Ibn Arabi are proponents

of absolute monism.

b. Qualified Monism:According to qualified monism also there is only one spirit or mind behind all

manifestation but manifestation is a different state and different entity. Here the relation is between the essence and its attribute. The proponents of qualified monism are Plato, Ramanuja and Suhudiya Sufis.

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ii. Material Monism:According to materialism the prime reality is matter. This is further subdivided in to

dialectical materialism and mechanistic materialism.

a. Mechanistic materialism: Proponents of this materialism reduce mind into matter and life and thought into motion of

atoms. Main exponents are democritus, Thomas Hobbes, etc.

b. Dialectical materialism:According to this also matter is the prime reality and mind is a property of matter. Mind is

the highest product of matter and qualitatively different from matter. This is the doctrine of Marxism.

iii. Neutral Monism:There is a third type of monism, which is neither ideal nor material. According to this the

ultimate essence is neutral. Neutral monism, identity theory and double aspect theory represent this type of doctrine.

a. Neutral Monism:This was expounded by William James and Russell. According to this spirit and matter or

rather mind and body is one in its internal nature. The difference is due to the different arrangement of a neutral substance. This neutral substance is not one entity but different entity like ideas and experiences but of same fundamental kind.

b. Identity theory: This is a materialistic theory which state being in a certain state of consciousness and

being in a corresponding neuro physical state is same. Mentalistic or physicalistic term describe the same event. But unlike behaviorism it says statement of mental events not synonymous or analysible into physical events or state.

c. Double aspect theory

This states the basic essence is neutral and from one aspect it is mental and from another aspect physical.

The monism of Spinoza and all mystical monism, which identify the unknowable and indefinable first logos as the ultimate can be grouped under neutral monism.

B. Dualism:According to dualism there are two eternal substances. One is consciousness and the other

is matter. Aristotle, Descartes, Kant, Madhava and Ijadiya Sufis were dualists.

C. Pluralism:Pluralism is not about the basic essence or type of reality, but the substances and attributes

in manifestations. According to pluralism there are multiple substances. Democritus believed in a variety of atoms. Leibniz believed in the plurality of monads. Madhava believed every Jivatman or human spirit is different.

Analysis:First logos is unknowable and indefinable so the ultimate is neutral in the sense of

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unknowable.At the second logos there is internal distinction of self and nonself. This is the stage of

dualism.At third logos or in ideal existence the creative being exists as multiple essences. So this is

the stage of pluralism. We have told earlier that attributes are not entirely different from the essence but essence itself that in the lower planes manifest as attributes. In this sense absolute monism is right and everything is derived from and different form of the one essence. Against materialism we told earlier that all material manifestation is the active imagination of the essence. In this sense matter is a form of consciousness. Now all these stages such as first logos, second logos and third logos and manifestations are only a logical succession. In reality the ultimate is single essence and multiple essence at the same time. It is neutral, mental or material at the same time. Reality is nothing and every thing at the same time. Ultimately all differences are due to different point of view.

Meta physics is broadly divided into philosophical psychology, ontology and epistemology.

CHAPTER. 3: PHILOSOPHICAL PSYCHOLOGY:

What we mean by philosophical psychology is the study of final and real nature of consciousness. The term consciousness we use in two different meaning. One is contrasting with matter and the other is contrasting with human body. In the second sense it is identical with human mind.

Consciousness is the state of second logos as self existence. This is the state of essence becoming aware of itself. This self consciousness invariably divides the essence internally into self and nonself, which we identify as active spirit and passive nature.

Human mind is the spiritual existence of the human essence. In third logos or ideal existence one creative being is the being of all essences. In spiritual existence due to active thought directed towards the essence itself the human essence manifest as a separate and individual being or human spirit.

CHAPTER 4. ONTOLOGY: TIME, SPACE, AND MATTER

What we mean by ontology is the real and final nature of existence and matter.We have seen that according to idealists matter is only an idea and according to

materialists matter is real and objective reality, independent of any mind. According to Kant time and space are not objective realities but subjective apriori innate ideas. According to Kasmir saivism time and space are limitation of Siva and Sakti tattwa due to Maya sakti but they are objective and real. In vaisesika time and space and matter are seven of the nine eternal realities. According to Samkhya matter is evolved but in Vaisesika and Jainism they are eternal.

Time, space and matter in physics:According to Newton’s classical physics time is an objective reality, which is absolute and

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independent of material world. Time is in constant change and flow from past to future.Space is also objective reality but unchangeable and at rest. Space is three dimensional

and absolute.Matter is solid with position and mass. If we know the initial speed and position of a

particle we can predict its future. According to modern physics time and space are not separate realities but relative to each

other and together form four dimensional space - time continuous. Time is not absolute but different observer will observe event different in time if they move with different velocity to the observed event. So there is no universal flow of time. It is relative to the observer. Space is also not absolute but relative. Space is curved due to gravity of the objects so it depends on mass of matter.

According to the latest theory of modern physics the basic unit of matter is a plank quantum. According to string theory this is not particle but plank quanta string. This basic unit has no position but only length.

According to some there are twelve fundamental particles, six quarks and four forces. Fundamental particles are either leptons mesons or baryons. Leptons are either mass less like electromagnetic radiations e.g. light or minimum mass particle like electrons.

Protons and neutrons are made of quarks. The general structure of an atom is with positively charged proton and neutral neutron at the centre and negatively charged electrons revolving round it in an orbit.

Forces are also really force carrying sub atomic particles. They are electromagnetic force, gravitational force, strong nuclear force and weak nuclear force.

According to quantum physics matter is not solid at all. Sub atomic particles are nothing but quanta or specific amount of energy. According to quantum field theory at subatomic level due to interaction of different energy fields there is continuous creation and destruction of subatomic particles.

Subatomic unit is not particle alone but show a dual nature. This is called wave-particle nature. Subatomic units show both the property of wave and particle.

According to uncertainty principle at subatomic level it is impossible to know the momentum (speed) and position of a particle at the same time. So we cannot predict the future event with certainty. According to probability theory we can have only some probability mappings of future events.

According to big bang theory the present universe and time had a beginning at big bang. 15 billion years back the universe was in a condensed state of zero or minimal size, infinite mass and temperature. This is the point of singularity and big bang explosion. Just after explosion there is very high temperature so there is super symmetry. At this stage there is only one single force and some elementary particles. Further expansion and temperature reduction produce symmetry breaking so single force become four forces and there is formation of elements and molecules.

Analysis:Time and space has meaning only with respect to manifestations. First, second and third

logos are beyond space and time. As we told earlier in spiritual existence there is spiritual time as pure duration. Here time exist as an eternal now. There is movement from moment to moment without division or succession.

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Mental time is serial time. Here discursive thought fragment reality and produce past, present and future.

Mental space begins with astral or imaginary existence.Matter is used by philosophers to denote two things. One is contrasting with form and the

other is contrasting with mind. Plato, Aristotle and Neoplatonists used matter in the first sense. This is second logos where there is dual aspect of self and nonself or active spirit and passive nature. In this sense matter is eternal. In the second sense both atoms and energy comes under matter. Descartes, Spinoza, Nyaya, Vyshesika, Jainism use matter in this sense.

We have seen that corresponding to spiritual existence there is physical existence from the beginning of manifestation. According to us this is energy with least frequency and greatest wavelength. We denoted this by Radio wave. This Radio photon is a mass less lepton. This basic physical unit has no position but length only. According to string theory also plank quanta has only length. According to us this is the basic physical unit. Physical time also starts from manifestation of Radio photon. Physical space also begins with Radio photon or the wave length of Radio wave is physical space. Time and space is both changed when part of Radio wave is replaced by TV wave. Time as serial duration is calculated from appearance of Radio wave to appearance of TV wave. Part of space also changed and become space as TV wave. In this sense we can say time, space and basic physical unit are inter related. If we consider this Radio photon as basic unit of matter we can say matter, time and space are there from the beginning but they are not eternal.

If we take basic unit of matter as leptons with minimum mass like electrons this is the beginning of material existence.

As we told earlier the frequency and energy of the photon go on increasing and wave length go on reducing and a critical point is reached. At this point there is infinite energy and frequency and minimum wavelength. According to us this is not a solid mass state like big bang point. Our theory comes nearer to steady state theory. At this critical point due to interaction of different photons, leptons with minimum mass like electrons and quarks are formed. This is similar to quantum field theory. This is the beginning of material existence. After formation of electrons and quarks the process is reversed and frequency and energy go on reducing and there is symmetry breaking and formations of elements. So if we take electron and quarks as the basic unit of matter this is material existence. This matter is not inert as materialists say but active imagination of essences as matter. What philosophers call animism or panpsychism.

CHAPTER 5: EPISTEMOLOGYEpistemology mainly deals with the origin, nature and validity of knowledge. It is

concerned with the interaction of mind and matter in the process of knowledge.Rationalists say the primary source of knowledge or necessary and general character of

knowledge is derived from reason while empiricists say they are derived from experience.According to Kant knowledge is limited to experience but besides experience derived

from apriori innate ideas like space, time, causation and concepts and category.We have told earlier that the cause of knowledge or knowledge is stimulated by

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experience as empiricists say but the source is the essences in the human spirit. Discursive thought is concept about these essences.

The scope of our knowledge is limited to experience according to Kant and empiricists. As we told earlier we can have knowledge of not only material and astral essences but also mental and spiritual essences. There are so many supra sensual knowledge like moral sense, aesthetic sense, subtle emotions, philosophical and mathematical or logical knowledge, concepts, causation, category which cannot be reduced to experience. There are rational and spiritual elements in this type of knowledge. Above all this one can have spiritual knowledge about one’s own essence. At self realisation there is perfect and complete knowledge of one’s spirit.

Kant is right in saying that we can have only knowledge of objects as phenomena or noumenon means by appearances or by rational concept. The Dingansich (the thing in themselves) are unknowable. Even after self realisation only our own essence is perfectly revealed to us. Other beings as things in themselves always remain unknowable. As our own essence is a synthesis of all essences we can have relative knowledge about other essences only as much as our self reveal them. This ultimately depends on the grade of our spirit in the hierarchy of beings.

CHAPTER 6: MIND-BODY RELATIONAbout the relation between mind and body there are idealistic, materialistic and neutral

theories. Idealistic theories are interactionalism, psychophysical parallelism and occasionalism.

i) Interactionalism:

According to Descartes mind and body are two separate and independent things some how mysteriously connected through the pineal gland. The theory of interactionalism, which is derived from this, states physical events cause mental events and vice versa.

ii) Psychophysical parallelism:

Leibniz also believed in the independence of mind and body. According to him there is no interaction but both are acting and working by preestablished harmony. Theory of psychophysical parallelism, which is, derived from this states that physical and psychic events occur separate and parallel to each other. There is causal relation between psychic and psychic and between physical and physical only.

iii) Occasionalism

According to this theory the sole agent of causal relation between mind and body is God. Our will is only occasional and there is direct intervention of God and there is divine act in every causality.

Materialistic theories are behaviourism and epiphenomenon.

I) Behaviourism:

According to behaviourism all psychical function can be defined in terms of behaviour.

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Every thing can be reduced to stimulus response reflexes.

ii) Epiphenomenon:

According to this theory mental states are not the cause of physical changes but they are the effect.

Neutral theory:There are some monistic and neutral theory like neutral monism, identity theory and

double aspect theory. We had discussed their view elsewhere. According to Spinoza also mind and body are two aspects of one substance. Thinking mode and extended mode are two attributes of one substance.

These monistic and neutral theories come nearer to reality. What we call mind is the spiritual existence of the human essence, thoughts are mental existence and body is the material existence. So both mind and body are different expression of the same essence. Their nature depends on the nature of the essence. When the essential nature changes there is change in both mind and body or physical activity. So mind and body are not depending on each other but both depends on the human essence.

We told earlier that when passionate nature dominates the essence spirit or self identify as passionate self, there is sensory knowledge in mental existence, desire on astral existence, and sense gratifying physical activity. The body cannot act or has no power unless the human essence acts through it. Nay, the body is the mere expression of the essence. So the view that body or repeated physical activity influence or change mind or character is wrong. The repeated physical activity itself is a result of change in essential nature.

Like this when by contemplation rational nature dominate the human essence Self identify with reason, produce rational knowledge in thought or mental existence, will in astral existence and will regulated activity in physical body. Here also the view that mind influence body or physical activity is wrong. Here also it is the change in essential nature, which is responsible for both reason and action.

CHAPTER 7: ETHICS; GOOD AND EVILEthics is the study of ideal conduct. This is broadly divided into Meta ethics and

normative ethics.

a. Meta ethics:Meta ethics is not concerned with the content of ethics but the logic of morality itself. It

deals with such problems, as whether there is any relation between moral belief and facts and whether morality is subjective or objective reality.

According to the doctrine of emotivism moral attitudes are neither subjective nor objective truths but only expresses the feeling of the subject. Their aim is to persuade others to share one’s own attitude. Their reality cannot be verified by experience.

According to subjectivism moral attitudes are subjective truths. They may depend upon the natural taste and desire of the majority. According to subjectivism ethics must be supported by evidence for objectivity.

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According to ethical relativism also moral values depends on the social environment and historical time. There are no universal standards of moral values like good and evil or right and wrong. According to objectivism morality is objective truth irrespective of personal and majority tastes or desires.

b. Normative ethics:This deals with the problems of the meaning of human life and aim. This is mainly

concerned with the contents of moral principles, good and evil and right and wrong. This is a theoretical substantiation of moral norms, principles and ideals.

All moral activities stems from some purpose or aim. Now the source and basis of this moral idea may be God, nature or society according to different moral philosophy.

According to all organised religions God is the source and basis of all morality. An action is good or evil depending on whether it conforms to God’s will. This is called theological ethics.

According to Herbert Spencer and Marxism the source and basis of morality is society. Spencer believed morality is not innate they are natural to individual only due to habits formed by the society.

According to Marxism ethics is super structure developed from infrastructure. These are means of production and production relations of society. Historically developed society is the source and basis of morality.

According to ethical naturalism nature either cosmic or human is the source and basis of morality.

Stoics considered good as a life consistent with nature. Plato and Aristotle also believed good and justice is due proportion of everything with its own nature and evil as an error. According to Spinoza moral life was a life of regulation of passion and a life of reason. Schopenhauer and Nietzsche also identified inner sense with morality. But Schopenhauer’s moral nature was will of want and Nietzsche’s will to power. Kant also believed moral sense as innate and apriori. According to him it is categorical imperative means authoritative and applicable to all situation due to objectivity. According to existentialism moral sense is natural but special to each individual.

Utilitarian ethics is morality from the practical aspect. This is expounded by J.S. Mill, Bentham, and some others. Utility is greatest happiness of greatest number. According to this theory actions are right in proportion to promotion of happiness. Happiness is described as the presence of pleasure or absence of pain. There is a trend in Neoplatonism, Advaita of Shankara, Buddhism, Gnosticism and some other mystical philosophy to consider all manifestation as evil and worldly life as evil. Nirvana or Moksha is liberation from Sansara. Sansara is repeated births and which is evil and suffering.

Analysis:We have earlier told that moral sense is coming from our spiritual nature. Every human

beings contain spiritual nature but in different proportion. In reality one creative being is acting through all the spirits. So moral sense is objective and corresponds to facts.

Every individual is unique due to his unique spirit. The degree of self revelation is different in every one so moral sense and moral requirement may also differ. Besides every one is at different stages in the evolutionary scale. When one is regulated by passionate or

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rational nature one may consider cheating or hurting others as wrong. When after conscious evolution the same one is regulated by spiritual nature he may consider not helping others or preventing injustice even at personal peril or risk as wrong. So morality has a subjective aspect. In short morality has both absolute and relative aspect.

The real moral sense arises from one's own spiritual nature. God is expressing as creative beings through the beings themselves. So the basis and source of morality as God or nature is true.

Morality depending on the historical development of society is morality of rational nature and relative morality. As we told earlier morality has also absolute value. The practical ethics of utility forget about the human nature. An activity, which is directed to the well being of the entire universe, may not produce happiness in the short run. Conversely as an immediate effect it may produce pain to the majority. The majority is regulated by passionate and rational nature and cannot appreciate activities, which ultimately benefit them. Like the mystic saying ''what we want may not be the thing we really need:'' so real ethics are directed to the real need of man and society and not towards the illusory wants.

According to our view the world is reality expressing itself. The perfect man is the synthesis of all essences. Through the perfect man the ultimate reality is contemplating itself as single essence and multiple essences at the same time. So the world is not evil but good in its very nature.

What Buddha says as root of evil is three things.One is desire and this is the passionate and rational nature. Second is hate and this also

comes when one is regulated by lower nature. Third is illusion. This is false identification with body or material world or reducing the entire reality to material existence and not in the sense of world as unreal or evil.

We have seen that every thing in the world is expressing their essential nature. Up to human being everything in the world is completely and spontaneously expressing their essential nature. In this sense all beings upto man is beyond good and evil. Neither the dove good nor the vulture evil. Neither the peacock beautiful nor the toad ugly. Every being upto man is good and beautiful because they are fully expressing their nature and this nature is nothing but reality itself.

According to this view moral sense and ethics has relevance only with human beings. All moral principles can be classified into two groups. One concerned with the evolution of the individual himself and second concerned with the evolution of the world.

From this perspective all individual activities, which make one remain in his present nature or further degrade him to lower nature, can be called evil. Like this all conscious efforts, which gravitate him to his higher nature and help in perfecting his whole nature can be called good. This is what Stoics, Plato and Aristotle called good. Good and justice as due proportion or everything with its own nature and evil as error. According to Spinoza also moral good is regulation of passion with reason and co-ordination of one's whole nature. In this sense attainment of perfect nature and self realisation is supreme good. This is what Plato means by at the top of the ideal world is the form of good. This is the ethics of self realisation of personalism. This is individual moral attitude or personal ethical life.

Second is the moral attitude towards the world. World include society and all other beings. Here as the exponents of evolutionary ethics say the ideal moral attitude is to promote the evolution of the world and not to hinder it. So every activity that augments total evolution is

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good and every attitude and activity that retards or devolute the world is evil.We told earlier that every being up to man is beyond good and evil. But from an

evolutionary point of view we can grade relative goodness according to the hierarchy in the evolutionary scale. In this sense plants are more good than minerals, animals more good than plants and mammals more good than vertebrates and humans more good than other mammals. The ideal attitude will be to promote the evolution of all beings and interfering only when lower forms threatens the survival of higher forms or when for the existence, survival or natural expression of the higher form lower form are essential. This is the moral sense of using mineral as chemical fertilisers for plants, removing weeds for cultivation of crops, using vegetables, fruits and plants as food for animals and man. The same moral sense is behind using pesticides, destroying bacteria, mosquitoes and other harmful vectors. It is this same moral sense behind taking animal foods like fish, fowls and meat.

In society we have seen that there are three groups of people depending on the predominance of nature due to degree of self revelation. These are predominant passionate nature or rational nature or spiritual nature. We have told earlier that in the unevolved man or before conscious evolution one is regulated by his predominant nature and this will rule over his whole nature. But with conscious evolution by contemplation or other methods even those with predominant passionate nature are able to regulate it with rational nature and later regulate rational nature with spiritual nature. This regulation with spiritual nature continues till self realisation is attained. Perfect man or self realised man is a special category because what ever be his predominant nature he is able to regulate his action in harmony with the whole nature.

In human beings also there is a hierarchy like other beings. Self realised man or perfect man is at the top. Below this the man regulated by spiritual nature, then those regulated by rational nature and lastly those ruled by passionate nature.

In society also the ideal moral attitude will be to promote human evolution and not to hinder it and to resist the forces of devolution.

Such a man will view every one with compassion. He neither hates any one nor condemns any activity. He knows that every one is acting due to his predominant nature and due to his unevolved state so he compassionately persuade others to regulate passion with reason and those with rational nature to regulate it with spiritual nature. His moral attitude and final aim will be to lead others to self realisation. He will be strongly advocating the strict law if he thinks it will benefit the whole and will be lenient and forgiving if he knows it is better than implementation of law. This moral attitude of curbing the passionate nature is behind the religious and state laws of liquor, adultery, theft etc. The same attitude of rational nature is behind movement against fundamentalism, movement of feminism, movement of equality, liberty and fraternity.

Such a moral attitude will always resist any factors, which hamper the societies evolution and produce devolution. Such a one will resist whenever a passionate group try to dominate the rational group and society or rational group try to dominate spiritual group or those of spiritual nature trying to dominate self realised men or perfect men.

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Quotes-Ibn Arabi(Fusus)

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"In contemplating God we contemplate ourselves, and in contemplating ourselves He contemplates Himself"--Word of Adam.

"God is the mirror in which you see yourself as you are His mirror in whichHe contemplates His Names"-. Word of Seth

"IT IS FROM THE SEAL'S( OF SAINTS) OWN SPIRIT THAT THIS KNOWLEDGE( OF GOD OR REALITY )FLOWS TO ALL SPIRITS( ALL MESSENGERS&SAINTS) ".- WORD OF SETH.

"The true Gnostic is one who see everything worshipped as a manifestation ofAllah; hence every worshipped thing gets the name of ILAH(Allah) besides its

own name of stone,tree,animal,man or angel.-Word of Harun'

"In reality He is with Himself everywhere that He goes with us by Hispath, and in this sense there is nobody in the world who is not on a straight path which is none

other than the Path of the Lord"-word of Solomon.

"DIVINITY CONFORMS TO BELIEF IS CREATED BY THE BELIEVER.IT VARIES ACCORDING TO THE CAPACITY OF ITS PLACE OF REVELATION..IN PRAISING DIVINITY HE PRAISES HIS OWN SOUL.BECAUSE OF THIS THE

BELIEVER CONDEMNS OTHER BELIEF.IF HE SENSE THE MEANING OF JUNAID’S WORDS "THE COLOUR OF THE WATER IS THE COLOUR OF THE CONTAINER"HE ADMITS THE VALIDITY OFF ALL BELIEF&RECOGNIZE GOD IN

EVERY OBJECT OF FAITH.'--WORD OF MUHD

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