The Tamil Logic Of Temple Rituals.

When we explore the ways the different world religions go about their business, one thing becomes clear as far as the Agamic Hinduism is concerned.

The notion of Sathana is central to Agamic Hinduism and along with it  the various rituals. The agamic Hindus, appear to be  more Metaphysical.(Correct me if I wrong in making such a sweeping statement)  And because of  this the TEMPLE becomes also very central.

There are hundreds of books devoted to this and some of them are really outstanding. 

The most fascinating are those of the Siddhas who have developed this science of rituals as a scientific field of inquiry that I have termed Hermeneutic Semiotics. It is a science concerned with  ENLARGING and DEEPENING the understanding of man and through that DEVELOP his personality. So for them rituals have a special significance here: they are the kind of human activities that OPEN UP  the Metaphysical eyes and through that MAKE THEM SEE for themselves, the metaphysical world , the world where reside the deities. And this world of the deities is the Heaven (what else can it be?)  and each time someone enters  a Temple and gets fully absorbed into the world modelled by it, he gains a vision into the  heavenly world of the gods and comes back refreshed, regenerated. 

The activities are classified into Sariyai, Kiriyai, Yokam and Jnanam  depending upon how CLOSE  they take the person to BEING

The famous Siddha Agattiyar in his " Paripaasaith Thiraddu-500" has inquired into the LOGIC of it and in this article I will explain it  and add here and there my own ideas. Here he uses the technical vocabulary of Tamil Logic in a totally new way that appears to be quite bold and perhaps true to their original meaning. (The relevant verses are given below corrected for printing errors)


57.
பேசவே பிரமாணம் அறிந்தோன் சித்தன்
    பிரமவுப்பைக் கண்டவனே குணசிரேட்டன்
வாசிதனை ஓடாமல் மறித்தோன் சித்தன்
    மாயைதனை விட்டவனே மவுனமுத்தன்
பூசைதனை அறிந்தவனே கிரியை பெற்றோன்
    பூவுலகத்தோடு இருந்தோன் சரியை மார்க்கன்
ஊசரத்தின் நீர் பிரித்தோன் தீட்சை பெற்றோன்
    ஓகோகோ ஞாலமெலாம் உலகுதானே

peecavee piramaaNam aRintoon cittan
    piramavuppaik kaNdvanee kuNacireettan
vaacitanai   oodaamal  maRitton cittan
    maayaitanai viddavanee mavunamuttan
puucaitanai aRintavanee kiriyai peRRoon
    puuvulakattoodu  iruntoon cariyai maarkkan
uucarattin  niir piritton tiidcai peRRoon
    ookookoo   njanamaelaam ulakutaanee
  

 
Only those who understand the logical axioms are the genuine Siddhas; and among these only those who have managed to SEE the Inner Radiance the  most excellent. The Siddha is also who has installed the breathing processes as a permanent feature of his living. The genuine Muktas are those who have got rid off all illusions and delusions and having transcended TIME gets absorbed in the Deep Silence.  Those individuals still tied to earthly existence are the practitioners of Sariyai while those who understand the real import of Pujaas is the practitioner of Kiriyai. Those who have attained real diksas are those who have succeeded in separating the heavenly waters (the Ganges) from the earthly.  And you should know all these are in the world, in the  Metaphysical Depths covered up by the physical world.
  

58
உலகுமுதற் சரியையோ அருத்தாற்பத்தி
    உற்று நின்ற கிரியை ஐதீகமாகும்
பெலமான யோகம் வாதம் இரண்டும்
    பேசுவார் உபமானப் பிரமாணத்தால்
நலமான ஞானமதே யதார்த்தமாகும்
    நாங்கும் இந்த பிரம கற்பத்தாலே யல்லால்
பலபல யோசனை செய்து மயங்கவேண்டாம்
    பரமசித்தர் மறைவாகப் பாடு நூலே

ulakukutaR cariyaiyoo aruttaaRpatti
    uRRu  ninRa  kiriyai aitiikamaakum
pelamaana  yookam vaatam iraNdum
    peecuvaar upamaanap piramaaNattaal
nalamaana njaanamatee yataarttamaakum
    naangkum inta pirma kaRpattaalee yallaal
palapala yoosnai ceytu mayangkaveeNdaam
    paramacittar  maRaivaakap paadu nuulee 

 
The movement of understanding of Sariyai, the rituals of those   still tied to the earthly existence is Aruttap Patti-- seeing the associated or the implicated; that of Kiriyai Aithiikam i.e. that in which the traditionally handed down is seen as valid. The  Logic of Yoga and Alchemy is that of Analogy or Imitation while that of Njanam is Yathaarththam, seeing TRUTH as it is in itself. The many treatise of the Siddhas speak of these matters only in a hidden way and hence don't waste your time thinking variously about their meanings. All these four means for genuine understanding are ultimately the products of PiramakaRpam, the Inner Radiance.


59.
நூலதினில் பெரியோர் சொல் அருத்தாற்பத்தி
    நோக்கமில்லாது இருந்தக்கால் சரியையாகும்
மால்செய்யும் மரந்தனிலே பேய் உண்டென்று
    மனத்து உதித்தால் ஐதீகமாகும்
மேல் உவமை மரை பசுப்போல் என்றல், யோகம்
    விசாரனையால்  பிரியும் ரசவாதவேலை
காலகரு வெனக் காண்டல் பிரத்தியட்சம்
    கதிகரு மெய்ஞ்ஞானம் எனக் காணலாமே

nuulatanil periyoorkaL col aruttaapatti
    nookkamillaatu   iruntakkaal cariyaiyaakum
maalceyyum  marantanilee  peey uNdenRu
    manattu utittaal aitiikamaakum
meel uvamai    marai pacupool enRal, yookam
    visaaranaiyaal   piriyum rasavaataveelai
kaalakaru venek kaaNdal  pirattiyadcam
    katitaru meynjnaanam enak  kaaNalaamee 


Among the scriptures, if the utterances of the wise when  noted with respect to their genuine intentions then it is Aruttapatti  and if such an orientation is not available then the study is simply a Sariyai.  Within this when there is some disturbance or  annoyance,  getting clear of it through seeking the interpretations traditionally handed down  is Aitiikam. When the meaning is sought through similitude in different scriptures then Analogy is used as the measure just like saying : the unseen  wild deer "marai"  is said to be something known i.e. the cow. 

Yoga comes when  understanding through philosophical thinking separates itself from the earthly ties and fuses itself  into metaphysical.  The alchemical thinking begins when it is realized all the mental productivity is related Temporality. The Prattiyatcam, the SEEING that breeds apodeitic certainty issues  forth when the mysterious BEING that generates all is seen in its essence i.e. TRUTH


60
aakumee pukaiyatanaik kandu veyya
    akkini uNdu enpatuvee anumaanataan
pookum inta piramaanattu anubavattaip
    pukalukiReen pulattiyanee puttiyaak keeL
cookamillaa akkiniyee nakaara ruupam
    tuulamee anumaanamaakum piNda
teekamee pukaiyaanaal  pukaiyai
tiikkaaddam angkenRu terintu koLLee

ஆகுமே புகையதனைக் கண்டு வெய்ய
    அக்கினி உண்டு என்பதுவே அனுமானந்தான்
போகும் இந்தப் பிரமாணத்து அனுபவத்தைப்
    புகலுகிறேன் புலத்தியனே புத்தியாக் கேள்
சோகமில்லா அக்கினியே நகார ரூபந்
    தூலமே அனுமானமாகும் பிண்ட
தேகமே புகையானால் புகையை ஈன்ற
    தீக்காட்டம் அங்கென்றே தெரிந்து கொள்ளே 


Furthermore the inductive reasoning available is something like concluding the reality of fire as the real cause of smoke that is seen.   Now Pulattiya listen carefully! I will expand a bit on this .  Inducting is going from the visible  to the invisible but which is there as the cause of the visible. In this manner if you take the body as the smoke certainly there must be the FIRE as that hidden in wood as the REAL CAUSE of the bodily structure.  This metaphysical fire stands there always as the mantra-type Nakaaram.
====================


He goes on to explicate further. But the above verses are enough to make some conclusions. He deals with TWO kinds of rituals-- the various kinds of acts of worship and that of scriptural studies. He sees the same kind of Logic in both. 

Let  us see what he says about  the practical rituals. 

The sariyai  are the ritual praxis of the concrete  type and are the rituals of those who cannot tear themselves  away totally  from worldly physical concerns and get ABSORBED into the realms of the Metaphysical . However the rituals they practice gives them an INTUITION of the metaphysical. The acts themselves through some kind IMPLICATION , an associated linkage initiates ENTRY into metaphysical. What they attain  is Salookam-- being somehow at least for a few moments in the heavenly world of the gods. 

However when they are better able to extricate themselves from the earthly and  manage to get absorbed in the heavenly world and attach themselves to a Deity there , then begins Kiriyai , the recitation of mantras and so forth directed at a Deity or deities. The metaphysical world becomes something close by-- samiipiyam, something more intimate; something they understand better. 

Then begins Yoga and the Alchemical where  attempts are made to fuse with the Deity and for that reason dissociate themselves from the  worldly concerns,  at least during those moments of prayer.  It is total ABSORPTION into Deity-form so that the deity within emerges to the fore and takes hold of the individual's Being in the  world, begins to LIVE as the one who  is that deity itself. This is something like Upamaanam, an Analogy, a similitude, trying to be something like the Deity one worships through imitatio  and with that  effect self-purification self -transformation etc. It is fusion  into the image of the Deity worshipped that is Yoga,  the self- transformations that results makes it  also alchemical. For this reason it also called Saruuppiyam-- becoming the same as the Deity in Form.

The Jnaanam is said to be Yataarttam , a term not available in Indian Logic. However  it is the Sayucciyam , the highest state that one can attain only through  seeing  TRUTH absolved of  the mythical and metaphorical clothing. BEING is seen as it is itself and which is possible only through  intense Metaphysical Thinking , the kind of thinking that seeks to UNDERSTAND BEING. Philosophical discourse becomes the main activity with prayer worship , the study of scriptures and so forth transcended; they are rituals internalized as the mental.

Most of the Hindus are trapped in the Sariyai and perhaps in the Kiriyai. A few here and there on Yoga but hardly any on Alchemical path  i.e., worshipping intensively in order to bring about self transformation.  Almost non existent is Njanam the philosophical, intensively reflective or meditative. 

What can we do to rectify the situation? 



Loganathan @ Ullaganar
 
 
  

Investigation of the 'darkness' in the soul

By Dr Sivakumar, University of Science, Malaysia.

C.G Jung and Loganathan's view on the 'conscious and unconscious'. - A Comparision

Question : Is it possible that you depreciate consciousness through an overvaluation of the unconscious?




Jung:


I have never had any tendency to depreciate consciousness by insisting upon the importance of the unconscious. If such a tendency is attributed to me it is due to a sort  of optical illusion.

Consciousness is the " known ", but the unconscious is very little known and my and my chief efforts are devoted to the elucidation of our unconscious psyche.  The result of this is, naturally, that I talk more about the unconscious than about the conscious. Since everybody believes or, at least, tries to believe in the unequivocal superiority of rational consciousness, I have to emphasize the importance of the unconscious irrational forces, to establish a sort of balance. ................

The unconscious is neutral, rather like nature. If it is destructive on the one side, it is as constructive on the other side. It is the source of all sorts of evils and also the matrix of all divine experience and ---paradoxical as it may sound-- it has brought forth and brings forth consciousness. Such a statement does not mean  that the source ORIGINATES, i.e., that the water is created just at the spot where you see the source of the river; it comes from deep down in the mountain and runs along its secret ways before it reaches daylight................



Loga :


There is much  with which I tend to agree with Jung here.

However I notice that the term Unconscious , as used by Jung is NOT sufficiently differentiated  and because of which he does NOT appear to see certain things clearly.

In the Unconscious we have to distinguish very sharply and clearly  between the BEING which  is 'Transcendental  Collective Unconscious'  (TCU or Agamic Unconscious ) and  'aNu Maalam'  or what I have termed 'Giggosum' that breeds DARKNESS in the visions and because of  which the psyche is metaphysically blind  and FINITE with a tendency to do the evil and ignoble. While BEING is brightness itself and hence I call it 'Numinosum', the Giggosum is the OPPOSITE to it; it is the ANTIBEING.

The psyche is caught between these two deep-seated psychic pulls. There is an inherent WEAKNESS in the psyches to fall prey to the pulls of Giggosum and religious life, in the true sense of the word, is an attempt to FIGHT against this FALL and place itself in the strong presence of BEING which is always present  in all kinds divine disclosures. It is BEING that is the source of life renewing WATER, the mystical Kangkai, that appears in so many dreams and which are enacted  also in some significant rituals. While it is  the Giggosum that is destructive and death bringing, BEING is always the source of life renewal, of eternal vitality and youthfulness.

The genuinely religious pattern of life, by making BEING present within the psychic Unconscious, ensures good health,  mental productivity etc ,i.e.,  serves to avoid falling into the clutches of Giggosum and suffer  death-like experiences including mental decay.



Loganathan @ Ullaganar

( 'Giggosum' and 'Numinosum' are words coined by Dr Loga )

The Grammar of Agamic Science from Tolkapiyam

By Dr Sivakumar, University Of Science Malaysia

Holistic Education - The Saiva Siddhanta View.

Having been in the educational field for several decades I could not but regret the FAILURE of educational systems and curricula to develop the person as a whole. 

The educational institutions have become commercial centers for training the necessary skills for industries and education itself has become an industry of a sort!  

And as such the PERSON and the DEVELOPMENT of the person have become either unimportant or something that is attended to only incidentally, a by-product of some kind. The development of the person is seen as IRRELEVANT for the needs of the industry.  Education has become equated with SKILLS TRAINING and the educated person is seen as someone skilled in some field or other.

This is where I think the notion of Holistic Education, as I see it, sounds like an attempt to recapture the original meaning of education, that which DEVELOPS THE PERSON as a whole and which certainly involves training in some basic skills but now those which would help the development of the person.

It is here where the notion of LEARNING as that in which REDUCTION IN PRE-EXISTENT IGNORANCE takes place, a central and organizing concept of Agamic Psychology, as part of Saiva Siddhanta becomes enormously important. Another notion inseparable from this is that of LEARNING as such that takes place only when there is SEEING. When a person is LED to SEE a certain thing in a certain way so that the object seen is UNDERSTOOD in a way TRUE to the object, then we can say the person reduces ignorance about the object and hence effects learning of some kind.

Thus teaching is literally and metaphorically OPENING UP THE EYES so that the person thus helped begins to SEE things he has not seen before or sees the already familiar in ways now quite different and novel.

And we range over all such seeings and categorize the kinds of learning that take place, we can categorize all into THREE types that I have called alpha-learning, beta-learning and gamma-learning. 

1. The alpha type pertains to the reduction of ignorance pertaining to the PHYSICAL dimensions of objects, 

2. The beta-type to psychical and social dimensions of existence and 

3. The gamma-type to the metaphysical.

These notions are derived from the Saiva Siddhanta notions of pasanjanam, pasunjanam and pathinjanam that I have worked out in great in many books and articles.

Even a young child is capable of all these different types of learning and education becomes holistic only when all these three different types of learning are catered for and the child is initiated appropriately into all these.

Here the most basic is alpha-learning where the physical properties of the objects are learned. However at the appropriate moments, learning about the SELF can be interjected so that the child begins to see what kind of PERSON he is or a friend of his is and so forth. 

For young children gamma-learning, that about the unconscious constitution of oneself, how one's psychical nature is constituted by the archetypes and so forth, may be very challenging but not impossible. The gamma-learning in early childhood takes the form of FANTASIES and allowing them to fantasize as much as they can, then slowly drawing them into reality and make them SEE the presence of archetypes in the world and in the person actually constituting whatever one is and whatever that transpires as events in the world.

Pedagogy along these will be concerned with DEEPENING the visages of the child so that not only he sees more but also deeper and deeper. 

In this notion of education we become concerned with making the child WISER and thereby better developed as a person. 

While training in some skills, economically useful, is not decried but where the concern with developing the PERSON as wholesome individual is LOST in the skills training than there ceases education as such.

Loganathan @ Ullaganar

Year 2004.

The Tamil Perspective On The Phenomenology of The Soul

By Dr Sivakumar of University Science Malaysia.

The Metaphysical Gynecology of Tirumular - Part 8

The Mental Gynecology and The Biocultural World

In these verses we are in for some surprises where Tirumular quite openly states the secrets pertaining to the science of longevity that he connects with what can be called Mental Gynecology. We must recall that it is such truths that were cornered and made esoteric doctrines to be transmitted by only a guru and that too only to the trusted few. 

Perhaps it is this turn ( transmission by only a guru ) to what remained an open science at the time of Tirumular, that caused also the death of such sciences in the Tamil country.

Tirumular records here an outstanding discovery - that the elementary biological building blocks that are extracted out from the food taken in and digested, also generates the Kalaa Vittu, the mental-seed over and above the fetus-seed - the Ovum of the female and the seminal fluid of the male. This mental-seed blossoms as the THOUGHTS and Images of various kinds that constitute the stuff of the cultural world, implying that BEING who remains the Potu Vittu, the Universal Seed also remains the source of both fetus-seed and mental-seed and that the cultural world is as much biological as the biological world itself. 

Both have the same roots and it is the productive potentials of BEING.

With this amazing insight he also locates the essence of the science of longevity, the Saiva insight encrypted into story of MarkkaNdeya who was blessed by Siva to live always  as the youthful sixteen (enRum patinaaRu). 

Whoever re-channels this kalaa Vittu, mental-seed into metaphysical thinking concerned with understanding BEING and hence metaphysical TRUTHS, will RETAIN this energy while those who spend it processing only the physical stimuli will dissipate it and along with also the body. Thus metaphysical thinking is a life and death matter and not simply vain speculations of various kinds. Those who use the energy of the mental-seed for deep-seated metaphysical clarities retain the energy in the body and with that ward off the death bringing processes.

13.

1935

காயத்திலே மூன்று நாளிற் கலந்திட்டுக்

காயத்துள் தன் மனமாகுங் கலாவிந்து

நேயத்தே நின்றோர்க்கு நீங்கா விடாமையின்

மாயத்தே செல்வோர் மனத்தோடு அழியுமே

உரை:

இனி இரதம் சுக்கிலம் இரத்தம் என்ற தாதுக்களிலிருந்து தோன்றும் கருவித்து போல், மனமாதிகட்கு உயிர்ப்பு தரும் கலாவித்தும் அதே தாதுக்களிலிருந்து தோன்றி , உடம்பிலே மூன்று நாட்கள் கலந்து இருந்து சிந்தனைக் கிளர்ச்சிகளைத் தரும். இறைச் சிந்தனையில் விழுந்து சிவஞானம் தெளியப் புகுவார்க்கு நீங்காது நின்று அறிவில் தொழிற்படுவது விடாது தொடர, புத்தி விகாரத்தின் கற்பனை உலகின் மாயவுலகில் மயங்கிச் செல்வோர் அகத்தே அந்தகரணங்கள் நான்கில், புறத்ததுவாகிய மனத்தோடு மடிந்து விடும்.

13.

1935.

kaayattilee muunRu naaLiR kalantidduk

kaayattuL tan manamaakuG kalaavintu

neeyattee ninRoorkku niiGkaa vidaamaiyin

maayattee celvoor manattodu aziyumee

Meaning:

From the same three taatus of essence-fluid, seminal fluid and blood arises also the Kalaa Vittu, the cognitional seed-power along with the seed-fetus. It stays in the body for three days activating the mental processes of Manam and so forth. Now if this is re-channeled into the higher cognitive processes through contemplations on BEING, not only will it stay on with the body but also remain active with the mental modules of Manam, Buddhi and so forth. But those who use it only for the activities of Manam, the cognitive processes concerned with the physical world and indulge in imaginations, fantasies and so forth, it will get dissipated with Manam (i.e. without reaching the deeper mental modules of Buddhi AhaGkaaram and Cittam)

14.

1936.

அழிகின்ற விந்து அளவை அறியார்

கழிகின்ற தன்னையும் காக்கலுந் தேரார்

அழிகின்ற காயத்து அழிந்து அயர்வுற்றோர்

அழிகின்ற தன்மை அறிந்தொழி யாரே

உரை:

இவ்வாறு கலாவித்து மாயமயக்குச் சிந்தனைகளில் பட்டு அழிவதின் அளவு இன்னது என்று அறியாதே போவர் அஞ்ஞானிகள் . இவ்வாறு அழிந்து கழிந்து இல்லாமற் போகின்ற கலாவிந்துவோடு தன் ஆயுளும் கெடுவதை அறியாது அதனை காக்கும் வகையையும் தேரமாட்டார். இவ்வாறு அழிகின்ற கலாவித்தோடு அழிகின்ற உடம்பினையும் அதனால் ஆயுளும் கெட்டு அயர்வுற்றோர், தமது வாழ்வு இவ்வாறு கெடுகின்ற தன்மையை அறிந்து தெளிந்து அந்தப் பாழ்வழியை ஒழியாது செல்கின்றாரே, என் செய்வது?

14.

1936.

azikinRa Vintu aLavai aRiyaar

kazikinRa tananaiyum kaakkalun teeraar

azikinRa kaayattu azintu ayarvuRRoor

azikinRa tanmai aRintozi yaaree

Meaning:

Nobody seems to be able to measure out the amount of energy, in the form of mental-seed that is dissipated in useless thoughts. They also are not aware of their own disintegration along with it and because of which they do not worry about securing  longevity. It is a great pity that those who dissipate along with the dissipation of the mental-seed, do not take the appropriate measures to avoid it, knowing that this is how death comes.

Comments:

These two verses articulate the  truths that have  sustained the culture of Siddhas and why they kept on with the notion of  “living a life without death” as their chief concern and with the understanding that a Siddha is one who has accomplished this. 

It is noted that the food that becomes the biological building blocks,  generate out of them, not only the fetus-seed, the Ovum for the female and semen for the male, but  also the Kalaa Vittu, the mental-seed that empowers the mind with its own creativity, productivity and so forth. So over and above the biological gynecology, there is also the mental gynecology that makes the bio-cultural world just as real as the concrete physical or biological world.

Tirumular observes that it  lives only for THREE days and that unless it is transmuted and re-channeled into higher forms by letting it into the deeper mental modules of Buddhi, AhaGkaaram and Cittam, it gets dissipated and destroyed if retained only at the level of Manam, that part of mind connected with senses and which processes only the physical stimuli. He notes also that with this dissipation, the body itself dissipates and the life-expectancy of the anma reduced. As this dissipation continues, the body decays and the person becomes very quickly senile, the anma becomes powerless and exhausted and hence an easy victim of the ever-present God of Death, Yama.

But he also mentions, perhaps for the first time in world history (as far as I know) that those who successfully re-channel this into the higher mental modules with seeking to know BEING, transmute it into metaphysical illuminations, the inner light and in which form it stays in the body disallowing the processes of bodily disintegration. This also means that the body is saved from the long hands of the God of Death!

Loganathan @ Ullaganar

The meaning of existence

Investigation of Agamic Science for birth of souls in the world

By Dr Sivakumar, University Science Malaysia

The Hermeneutic Analysis of Religious Experience as Expounded in Jnanamirta Kattalai - Intro Part 5

Types of Descriptions and Explanations:

( the surface and deep level )

The main body of this text is concerned with:

a) A phenomenological description of human (and animal) existence in terms of behavior, in terms of acting, taking of actions, doing this and that.

b) An ontological or meta-phenomenological description of persons and bodies in terms of ultimate constituents that make such behaviors phenomenality possible.

c) A metaphysical explanation of the meaning of human (and animal) existence as described above.

The first three sections are concerned with providing a phenomenological description and justifying it. From the fourth to the fourteenth sections we have ontological description. The metaphysical explanation is interspersed in the above sections. 

The metaphysical here, it should be noted, does not mean beyond the physis, beyond experience as it does in Western philosophical traditions. The metaphysical is experiential but absolutely transcendental, the BEYOND but nevertheless the GROUND of all that's phenomenal.

We can distinguish two levels in the phenomenological description viz.:

i) Surface level description and

ii) Deep level description.

The surface level description is the description of the world that is observable true the senses and their extensions verifiable purely on perceptual grounds. Deep level description is interpretive and invokes the validity of agentive causal principles. Where such an agentive causality is not allowed, the validity and hence the acceptability of the deep level description is undermined.

Such forms of description are possible, it should be noted, when whatever that's taken for description is also seen as TEXT with its attendant DUALITY of structure.

What we have termed ontological description seeks to explain the being-there-as-objects, the complexes that constitute the world. It is here as nowhere else the phenomenological-hermeneutical methodology is most evident. The ontological realities, the deep structure elements are termed tatvas and such investigations are traditionally known as 'tattuva vicaranai' i.e investigations into tatvas, the elements there that serve to weave as a TEXTS the phenomenal realities.

The metaphysical explanation is concerned with elucidating the meaning, the human (or creature) significance of the world as understood through the phenomenological and ontological descriptions, to which it is very closely linked. 

It seeks to locate the FUNDAMENTAL INTENTIONALITY, if any, underlying the world process.

( to be continued )

Loganathan @ Ullaganar