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Friday 21 December 2018

The Tamil Hermeneutics and Metaphysics- Part 10

The Metaphysics of Sexuality 

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The sexuality of man and woman remains a fundamental factor of phenomenal existence. Being born means being born as female or as a male or somewhere in between with more or less of the feminine or masculine constituting elements. 

The sexual attractions on which the world moves comes to be with these sexual differentiations at birth. This difference have been examined biologically, psychologically and so forth right from ancient times, sometimes scientifically, sometimes magically and sometimes even mythically. 

It has been a topic that has preoccupied man quite extensively and for quite a long time. But the mystery still remains and sufficient light has not been thrown into it. And that despite even modern scientific studies of such sexual differentiations. 

There is this genetical explanation in terms of the DNA structures. There is also the biological, that which looks at organismic and hormonal differences, how conception occurs and a child is brought into the world etc. There is also the psychological, how the thinking of man and woman differs and sometimes even how they are related to the hemispherical differentiations and brain specializations. 

I am NOT denying the relevance and importance of such studies but certainly feel that the ROCK BOTTOM of such inquiries has NOT been reached and we can never, till we become metaphysical


Of all the explanations the metaphysical is the most abstract, the deepest, the most profound and hence the most illuminating. Every earthly phenomena has its own metaphysical explanation which, I must mention here, belongs to the Hermeneutic Science, in the way I conceive it. One more important thing about this metaphysical - it is transcultural and hence universal. 

The Western man cannot have a metaphysical explanation different from the Eastern man etc. The metaphysical explanations are NOT scientific theories that change according to the times with shifts in paradigms such as Kuhn and many others have observed. 

The metaphysical level is a level of permanence and NO CHANGE and hence in a way can be only repetitive, requiring retelling the SAME OLD STUFF but clothed perhaps differently. 

Sexuality has found such a metaphysical explanation and it is found in the Saivism of Tamils, Taoism of the Chinese and in the Analytical Psychology of Jung and so forth. They explain it in terms of TWO fundamental metaphysical structures, the Tatvas of Natham and Bindu, Yin and Yang the Sun and Moon principles and the Animus and Anima. 

The meanings may differ slightly but the fundamental similarity remains. A psyche is born as male when there is an IMBALANCE created by the dominance of Natham and Suppression of Bindu. A psyche is born a Female, when the converse takes place. And this suppressing one to let another dominate belongs to the DANCE of BEING, the Civa Nadaraja, the way BEING plays with the existence of the psychic entities and that too in relation to its own karma. And most important of all , it is this fundamental imbalance that makes the man and woman SEXUAL! 

The man lacking Bindu in his innermost psychical structure seeks a woman as his sexual mate to neutralize this fundamental imbalance and vice versa for the woman. The sexual union both at the physical and psychical level discloses the attainment and enjoyment of this neutralization, the androgyneity. The androgeneity thus attained, through love and marriage provides a STABILITY of a kind and hence a piece of mind that releases the man or woman for further action. Those who have attained it through marriage but later lost it through divorce seek to replace it with another man or woman at the lower stages of being just physical but with BEING itself when they are metaphysical. BEING appears as WOMAN for such males and MAN for such females and when we talk of Marriage with BEING, sexuality becomes Divine Sexuality , a kind of bakthi such as that ANdal, Karaikkaal Peyar, Namazvar, Manikkavasakar and a host of others.. The divinely sexual becomes because of this part of the genuinely religious life. 

The enormous importance of this metaphysical insight is that it TELLS us how to OVERCOME sexuality. We CANNOT kill sexuality through dietary control such as spiceless tasteless vegetarian diet. We cannot also overcome it through Hatha Yoga or such severe kind of yoga practices that are stipulated for such purposes. 


The sexual man has to LIVE with sexual woman and vice versa in order to attain the BALANCE in Natham Bindu composition. Through such an UNDERSTANDING, we also see that it can be overcome when the psyche becomes through co-habittance ANDROGYNOUS in itself. Saivism sees BEING itself as Ardhanari, the Ammaiyappar, a half male and half female archetype in order to project a psychical possibility that all psyches can own and finally BE. It is at this point that genuine asceticism comes to prevail, an asceticism that does NOT suppress and repress and hence full of inner struggles but rather NATURAL and SPONTANEOUS such as that of VaLLalar. At this point or at least at a level of development very close to this, marriage becomes not just unnecessary but rather a burden. 

It is NOT an accident that only in genuine religious life that such an androgyneity is attainable . For genuine religious life, there is vital and immensely alive and thriving union with BEING and hence the enjoyment of this basic neutrality. The metaphysical life is the only life that can saturate the immensely deep sexual craving. Where the culture kills metaphysics through ridicule, misrepresentations and deliberate dilution of its DEPTHS, we have the emergence of the deviant sexuality. The solution lies in metaphysics, a religion that is genuinely metaphysical and hence that which allows the symbolical way of life. 




ULLAGANAR

( picture taken from google with thanks )



Wednesday 24 October 2018

The Tamil Hermeneutics and Metaphysics- Part 9

LOVE AND OVERCOMING CONCEALMENT. 



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Man is IGNORANT and this, he has been so from the most ancient times; the earlier we go into human evolution through regression into his primordiality, the more ignorant he is seen to be. 



The absolute limit in this evolutionary regression is a condition of ABSOLUTE DARKNESS, the Sutta Kevalam, as the Saivas would say. That which creates this primordial condition AGAINST which he has to FIGHT is the ANavam, the metaphysical stuff; the Black Mass that does nothing but to destroy everything that surrounds it and comes its way. It is LIGHT HUNGRY, destroys and dissolves LIGHT wherever it is and in whatever form it occurs and breeds through that Darkness. 


When BEING, that remains transcendent even to this and sheds light by VIOLATING the hold of ANavam, the human psyche gets EYES TO SEE, no matter how primitive may be the vision. Right at that moment, the psyche becomes PHYSICAL-METAPHYSICAL, bipolar in structure that Tirumoolar first articulates as "sat-asattu aanmaa" , the psyche that is simultaneously physical and metaphysical, that which seeks the absolute as well as the nonabsolute. The LIGHT draws the souls through a psychic phototropism of its own, unto BEING making it METAPHYSICAL and the DARKNESS breeding Anavam too attracts it through making DEATH desirable and hence PHYSICAL. 


In the bosom of man there is both EROS and THANATOS ,( thanks to FREUD here) always in conflict.; the question: to be or not to be always raising its ugly head creating a crisis both personal and cultural.


Suruppak NeRi (Sumerian :.na.ri) of Suruppak, the Sumerian sage of ancient times begins his NeRi (na.ri) with the immensely arresting cosmological thoughts 



Sumerian :" u-ri-a u sud-ra ri-a " which should be understood as : 
Tamil:  uu eria uu suud-ra eri-a : the time when there was fire (light) , the time when there was hot fire balls" and so forth.


The cosmology and in which creature evolution is written begins when the Darkness of Emptiness (Sumerian. gi-ria) was shattered by fires of molten lava spilling out , a notion perhaps suggested to them by the observation of volcanic eruptions in vicinity they might have lived ( the Indonesian archipelago, as I have argued for elsewhere)


When man becomes PHYSICAL and neglects the metaphysical, he becomes GODLESS and hence beastly, the pure acquisitive economic man who sees everything in terms of economics, measures happiness in terms of economic prosperity like what we see today, lost in the desert heat of meaninglessness that he calls postmodernism with its NIHILISM. Disruption of both personal and social becomes the rule of the day and AGGRESSION, the desire to KILL becomes the ruling passion. Modern positive science is methodical aggression on Nature, robing the treasures buried there through mindless and violent intrusion. The LAND ceases to be the SACRED PLACE, the Talam of Gods, a PLACE where divine powers make their presence visible to the physical eyes, a TEMPLE like it was for the ancients and like it is for the primitive people in their pristine naivety.


However when the notion of SCIENCE gets liberated from its physicalism and made HERMENEUTICAL and through that made to recover its originality, it becomes a tool for recovering the METAPHYSICAL WAY OF being, of living, of Existing. It allows DISCONSTRUCTION, destroy the ongoing and through that allow the emergence of the higher. Sometimes in this the personal evolutionary ASCENDANCE where the mesmerizing , the spellbinding magical attractions of the PHYSICAL, the maayasakti (thanks to Sankara here) of the purely material , is overcome and the metaphysical GROUND attained.


It is at this point that CONCEALMENT ( Tamil, tirobavam) as instituted by BEING is recognized as DISTINCT from the DARKNESS injected by Anavam . Concealment is positive in its effect. It promotes the noblest sentiments and highest forms of SACRIFICE.


It is concealment that institutes the philosophical quest, the free expression of search for the deepest where every discovery ushers in a fundamental shift in paradigm and for which reason the conservatives, particularly in religion , always try to arrest it for fear of losing their well entrenched position


And most importantly , every penetration into the Depths develops LOVE and shapes man as more humane and divine. And to the measure LOVE grows and becomes more and more UNIVERSAL , to that measure the transcendent CONCEALMENT is also withdrawn.


Hindu life as dominated by Brahamanism , submerging the LOVE fostering Bakthi , has become loveless life with the mind caught in the prison of caste and which makes even human interactions to be analyzed and regulated in terms of caste distinctions with so many social taboos .


The average Hindu person at the moment appears NOT to be able to think beyond caste, free of caste moorings coming from his birth , as his birth mark.


Where there is no LOVE, where there is no Bakthi, there appears to be no genuine objectivity also.


This life of LOVE unto BEING in which the transcendental concealment gets slowly withdrawn is the genuine life of Bakthi, of loving devotion to BEING. And because the death-bringing ANavam, always there ever ready to jump back and imprison the mind , is kept at bay , life is joyful , full of bliss, with love unto all irrespective of whatever difference that may prevail.


Life with BEING and hence genuine metaphysical life cannot but be beautiful and full of happiness, a life of CONTENTMENT and fulfillment., and it must be added here, of service or ToNdu. It is NOT an accident that the Bakthi revolutionaries are called TituttoNdar - the noble servants -- and caste distinction among them was supremely irrelevant.


All the earthly and physical desires are transmuted into the transpersonal and universal and hence given the eyes of Grace , the ArutkaN, that does not see any difference even if it prevails. 



Ullaganar

( editing and re-paragraphing by his student )

Thursday 11 October 2018

The Tamil Hermeneutics and Metaphysics- Part 8

BEING and CONCEALMENT Related image
( Friedrich Nietzsche , 1844 - 1900 ) 


What gives the unique flavour to the Tamil Philosophical Tradition is the distinctive Literary Hermeneutics that we find in the end part of Marapiyal in Tolkaapiyam, the like of which are not found anywhere else, as far as I know. 



It is the extesion of this to the field of metaphysics that we find in the early history of Tamil Philosophy that led to the displacement of the incomplete metaphysics of others. 


What Meykandar does, certainly to his eternal credit, is to generalize the literary Hermeneutics of Marapiyal as the methodology of Philosophical Hermeneutics and applying it NOT only to the scriptural texts but to the WHOLE WORLD as a Text. He generalizes not only the notion of utti, the interpretive movements of understanding that illuminates the mind, to make a literary text translucent but also the notion of TEXT itself; it is generalized to include not only the world as whole but ANYTHING that is encountered by human understanding itself . Human understanding is there as such and such only because there is SEEING and there is seeing only because there is a SHOWING and of course that which shows is BEING. And seeing generates texts because the showing itself is TEXTUAL. For who else or what else can show in this TEXTUAL manner such that the creatures can SEE, retain it and begin to understand?


The BEING that SHOWS can show the most appropriate and relevant for the creatures only because IT stands non-alien to the selves; the BEING is with the selves, along with them and also ABOVE them. For showing requires that BEING sees exactly where the self is and in what condition it is. This cannot happen unless IT is WITH them and continuously ALONG with them. ( onRaay, udanaay). But it has to be ABOVE the selves also in order to SHOW, to project a way on Being as possibility for the self to be, if it chooses so ( veeRaay ) and articulate That I am, i. e. tat twam asi?


God is not dead as Nietzsche claimed but only we are dead to His Presence. maybe this is what Nietzsche meant in the first -- human thinking having become arid and atomic with its blindness to the presence of BEING


But despite all these ways of the presence of BEING in the Being of the creatures how is that most of the creatures are largely UNAWARE of BEING as such?


Another way of putting it , why is there IGNORANCE called Avidya, anjnjanam and so forth in Indian philosophical tradition? Not simply ignorance that is because of metaphysical blindness but even given the capacity for acute thinking, including that of brilliant epistemologists and what not, there is not admitting the presence of BEING and accommodating oneself to it?


Well we should note here that there is abconsciousness, not preconscious , subconscious , unconscious etc. but rather ABSENCE of the consciousness of the presence of BEING. This we note because of CONCEALMENT, the THIROBAVA, a casting screen by BEING itself so that the creatures can go on existing as if BEING is NOT THERE. The visions of BEING are blocked off so that the creatures are NOT AWARE and go on living blissfully in their materialism or physicalism, in the IGNORANCE of the presence of BEING.


BEING conceals Himself even from the intelligent only because such people lack aruL, the presence of Grace in their bosom that would make them LOVE and CARE for creatures other than himself / herself. BEING withdraws from loveless heart and for which reason advocates that we should pray for LOVE towards all ( attuvitu anbin tozu )


This is the origin of ATHEISM and the various logical positivisms , and materialistic idealogies of the Indian and European, the Godless metaphysics of various kinds.


However this is also an expression of the GRACE of BEING, for Godless metaphysics have a place in the evolution of Human Understanding. The physical has to be understood in its PHYSICALITY prior to understanding the BEING that is IN it and transcends it. 




ULLAGANAR

( Editing and re-paragraphing by his student )

( photo above taken from wikipedia with thanks )

Saturday 6 October 2018

The Tamil Hermeneutics and Metaphysics- Part 7



VIOLENCE AND METAPHYSICS 





It is generally little known that metaphysical life is in fact violent, violence turned inwards against the beastly ANavam that obscures visions and thereby disallows the souls from glowing in TRUTH, in Pure Light. Also as the real Satan, with demonic powers to pull unto itself and cause self destruction thereby , cause both psychical and physical death as such, it has to be BATTLED with in order to escape from its ghastly pulls. 




All severe penances, self mortifications , the denial of the "pleasures of the flesh" are expressions of this violence, directed of course inwards at the level of metaphysical existence. But prior to that it may express itself as social violence that we see among the religious along with enormous amount of self sacrifice . Only the VIOLENT can sacrifice self which is in fact KILLING the EGO and offering it to BEING. 



Selflessness is a product of violence of self over itself. 


This is a kind of violence that all great shapers of civilization all practised. They waged wars physical or intellectual not like a king who wants to gain sovereignty over the lands but rather DESTROY the hold of ANavam , the Satanic forces and bring back civilization. 


And they fought all these battles as surrogates to divine powers that takes control over them and hence transpersonal in their thinking acting. 


BEING itself is VIOLENT for it has to BREAK the primeaval DARKNESS spread by ANavam in order to SHED LIGHT. In the beginning there was DARKNESS, only chaos of Darkness and it has to be violated to make present Light and hence consciousness. 


But this violence is out of LOVE, in order to do GOOD for the infinite number of souls that remain atomic and TOTALLY blind in the bosom of ANavam that is BLINDNESS itself. Each violent burst of BEING , the productive intrusion, is shedding light, making VISION as such possible for the souls and because of which they break lose of blindness and atomicity and begin to SEE, of course, in stages. 


BEING is violent only because it is LOVE supreme. And this is where it differs from the violence that is evil and criminal. The violence of BEING is the violence of a HERO who provides SECURITY through battling the evil forces and keeping them at bay . Without the VIOLENCE of BEING the creatures are NOT SAFE against the bestiality of ANavam. BEING because HE is benign also becomes the Rudra and the Terrible Mother Kali and so forth , all to provide security for the creatures so that they can sojourn safely in their metaphysical search. 


The destructive and gruesome archetypal presentations -- Rudra, Kali, Durga , Narasimma and so forth are also benign like a Hero who brings and provides security and hence prosperity for the people. 


The leader who turns out to be HERO is the type of individuals who can provide the right leadership and take the people in the RIGHT WAY, the TiruneRi. 


BEING as the violent throws the creatures into sufferings that are Tiikkai, burning off the inherent atomisers, the mummalam by throwing them into the deserts , into the fires. At physical level, there is actually walking over the fire, sufferings through self denial and social isolation. At metaphysical level, however they become intense thinking , meditation and so forth that breaks through the metaphysical IGNORANCE and secures a PURER WORLD. The acts of meditation are acts of violence that removes the dirt within and brings about self purification. 


Only those who cannot face and execute the INNER VIOLENCE set up certain conformities as THE authoritative and REFUSE thereby to think and effect the metaphysical inner violence. 




ULLAGANAR.

( editing and re-paragraphing by his student )

Monday 24 September 2018

Why students fail? The Agamic Science Explanation.

Why students fail? The Agamic Science Explanation.





I now want to bring to your attention the case of a number of secondary school children who, while excelling earlier, but as they reach the age of 17 or thereabouts slowly begin to decline for reasons unknown to themselves, parents or even the teachers.

Sometimes the matter becomes so serious for the caring parents that they seek even psychiatric help. The subjects that I have isolated for mention here are usually very bright and are capable of very intelligent conversation but who slowly decline.

Such subjects while being very intelligent but decline because they slowly lose their capacity to pay attention to what is being taught by the teacher. They have the habit of SWITCHING OFF halfway and let their mind wander into a world of fantasies. Their cognitive processing is dissociated from classrooom context and gets trapped into the inner world of ideas that quite often the subjects are aware but are unable to do anything about. Their preoccupation with the inner world as opposed to the outer world becomes almost an obsession.

Because of this, there comes to prevail DISINTERESTEDNESS in classroom interactions and other social activities. They tend to withdraw from both the physical and social world because of their ENCHANTMENT with the inner world of fantasies.

In my conversations with them I also learned that such subjects are AWARE of such developments within themselves but feel they cannot do anything about it except worry. Frequently they also feel frightened because of loss of control over their own thought processes. They feel they are being trapped into a strange world of fantasy but are unable to stop it.

How do we explain these changes? Unless we get an adequate explanation of this change in cognitive processing, we cannot solve the problem of the students to recover what they have lost.

My explanation through my ACCESS TEST and the Siddha medical system is as follows:

The human psyche is always being pulled by fundamental metaphysical entities of Natham and Bindhu separately and jointly. The psychic pressures established by Natham brings about cognitive processes of thinking and analysing type (Ida kalai Nadi) and that of Bindhu, the feeling and emotional type (Pingkalai Nadi). The joint functioning of both Natham and Bindhu brings about cognitive processing of the ILLUMINATING TYPE that also simulataneously destroys the IGNORANCE already there.(Suzi munai Nadi). Here I must mention that the Idakalai are enunciated by Natham and Pingkalai by Bindhu and suzimunai by their joint presence.

Now through my ACCESS TEST, we can see how their psychic functiong is gradually pulled deep into the PINGKALAI i.e. to the exclusive dominance of Bindhu which on its own breeds the cancer of the cognitive: the uncontrollable and excessive production of ideas and fantasies. The Natham is that which CONTROLS and regulates and puts an ORDER or LOGIC into thinking. One can link up this with Freudian REALITY principle. When the STRONG presence of Natham, is eliminated for some reason or other, which will be quite evident in the ACCESS TEST, we notice the decline in cognitive processing of the students.

The treatment then consists in doing something that would RESTORE the presence of NATHAM in their psychic functioning.


Ullaganar.




( Note : Our copyrighted ACCESS TEST serves as a powerful psychodiagnostic tool not only in identifying students in similar situation as above but also in a wide range of issues, in almost every aspect of human existential struggles. Consultation is available for those who are interested, for a fee. Please contact us for further info. More info regarding this test in our facebook page https://www.facebook.com/groups/593469494088854/  )

Wednesday 19 September 2018

The Tamil Hermeneutics and Metaphysics- Part 6

The World as Text




Philosophy in the genuine sense of the word or metaphysics as such begins when we take the WHOLE WORLD as a TEXT that needs to be understood. 


Because the SEEING the WORLD AS TEXT is textual, the Global, Local and Sequential organizational structures pertain to it. There is also from the communicative point of view the Extentional-Intentional structures as integral components of it. It is this distinction that in traditional metaphysics, both in the East and the West , that goes by the name of Appearance vs Reality, phenomenal vs noumenal, physical vs metaphysical and so forth. It is also with this kind of SEEING presupposed that Meykandar begins his celebrated Civanjaanabotham, quite unique in this not only in India but also the whole world. 


BEING is shown as the Ground of WORLD INTENTIONALITY where it is shown to exist as the ordaining principle, the ANai , the presence of which is felt by us in our moral struggles. Our ethical constitution forces us to acknowledge a transpersonal SOURCE for our ethical essence , that which is ABSOLUTELY PURE and which in turn purifies us.


In this he distinguishes himself from the Vedantic where inquiry begins with " Then therefore the enquiry into Brahman" which ALREADY presuposses the TRUTH of Brahman, the reality of which is one of the central questions of genuine philosophical/metaphysical enquiries.


Meykandar avoids this by taking the World as TEXT which is COMMON to all and constitutes THAT which needs to be understood and without anything like Brahman. to begin with at least.


In Civanjaanabootham the presence of BEING itself is shown by taking the WORLD AS TEXT and noting the discontructive (sangkaram) processes there. The reader is taken through a journey where the eyes are opened and through unfailing logical reasoning, is taken towards seeing for himself the presence of BEING, the Primordial as that capable of the disconstructive-disclosive processes, the cangkaara kaaraNaakiya mutal .


The world as a whole has the WHOLE-PART structure for anyone to see who, on seeing it, would NOT dismiss the EXTENTIONAL as mythiya, an illusion, an incomprehensible magic-like reality etc. But in addition to this it has also the Athikaara muRaimai, a sequentiality though at this level it is also cyclic or repetitive. The whole world is WITHDRAWN and reissued, terminated and re-initiated, dissolved and disclosed, disconstructed and renewed. And this episodizing happens at all levels, the Global and Local. The whole world and everything in it, the microscopic and the macroscopic , the psychical and physical are NOT FREE of these episodizing -  terminating the ongoing and initiating something else simultaneously as there now and which before was concealed. 



A close look at these episodizations disclose the five-fold component processes of : production, sustenance, disconstruction and through these those of REVEALING and HIDING, the Pancakrityas which are also understood as the functions of mantra ci-va-ya-na-ma. The AGENTIVE CAUSE, Nimitta Kaaranan , of these episodizing activities is BEING for which reason HE is also known as Pancha kiruttian, THAT which is the agent of these five fold processes.


Now it is only at this point the difference between Tamil Vaishnavism and Saivism emerges at least in the version of Visistavaita. While Vaishnavism sees and acknowledges the Whole-Part structure of the world and builds its metaphysics, that which goes under the name of Visistatvaitam, on it, it FAILS to see the Sequential Structure, the Athikaara muRaimai, the presence of DYNAMIC MOVEMENT, the Dance that is universally present and which pertains also to the world as a Whole. Nammazvaar noted this but his insight here was NOT developed further by the VaishaNava Acaryas , it would appear. BEING as the world as a whole and thus contains as its bodily parts everything in it is Narayana, the ancient Purusha . Not that it is false but this Narayana does NOT DANCE and hence BEING as Narayana is only a PARTIAL understanding, that which enables us to comprehend the Whole-Part Structure but not the MOVEMENT based Sequential Structure.


Now it is NOT that , to be fair, Vaishnavism does comprehend the Pancakritiyas -BEING , but it appears to see it, within BEING-IN-the-WORLD, as the functions of the antharyaami. But however the point of Meykandar is that to disconstruct the World as a WHOLE , the BEING must be transcendent to it. The BEING IN the whole world as only the IMMANENT reality CANNOT disconstruct the whole world as such.


But why this is important?


It is enormously important for it is the understanding of BEING as the absolutely transcendental to the whole world in addition to being immanent, that we begin to UNDERSTAND the presence of ANAVAM as the metaphysical substance underlying the destructive but NOT the productive and BEING as Siva, HE who SAVES the psychic entities by exerting his POWER over it. In failing to transcend the World as a Whole and remaining fixed to being IN it, Visistatvaitam fails to acknowledge the presence of ANaavam and hence works with a Fundamental Ontology that is quite defective in an important way.


Now Advaita Vedanta, by dismissing the whole world as magical, irreal, dream-like , illusory i.e. aarObitham, addhyaasa and so forth fails to SEE the whole world as a TEXT with a duality of structure. By wrongly interpreting the Neti, the negation of the Upanishads, it DOES NOT SEE the world as whole that points towards an INTENTIONALITY, through its EXTENTIONALITY.. the Deep Structure through the Surface Structure features.


These differences are NOT minor. They mean totally different ways of life and have different kinds of implications not only for the religious but also the personal and social existence.




ULLAGANAR
( 9-2-1998 )

Thursday 13 September 2018

The Tamil Hermeneutics and Metaphysics- Part 5

TEXTUALITY AND INTENTIONALITY
 



We must keep to the notion that until the very end understanding is TEXTUAL, in an extended sense of the word,   and that too with the primordiality of SEEING. 


The seeing, the darsana,  generates an understanding and that in turns generates a TEXT-short stories poetry,  essays , artistic productions,  architecture,   dance, dramas, in short everything that is produced by man. We are using the notion of TEXT  in a very large and extended sense  by noting a similarity that prevails  between the WRITTEN texts and  the nonwritten, the verbal and nonverbal.


Every product of man is  a TEXT with its attendant DUALITY of structure. We must also remember that all texts have TWO distinct kinds of  organization: the whole-part and the sequential that Tolkaapiyar called  Pakuthi-thokuthi and Athikaara muRaimai. 


Now with regard to Whole-Part  relationship , it may be possible that the INTENTIONALITY of the author may NOT be available as element of its structure. But this NOT SO with respect to the sequential. The sequentiality discloses  the decisions made by the author  consciously or unconsciously  and in this DISPLAYS his INTENTIONS.  Thus viewed from this perspective,  all TEXTS are extentional-intentional where the extentional is the REPRESENTATIONAL and intentional  disclosive of the  mind of the author. 


Thus through reaching the intentional elements of  TEXT, say a letter written by a friend, we reach the mind of the individual and SEE through the extentional what the author really wants.


My understanding of  the intentional component   of the  letter  and not say the language or the style of writing or the colour of the ink etc. makes me  UNDERSTAND my  friend and what kind of fellow he is : concerned, loving, caring, cynical, jealous, rude, cultivated,  polite etc.  In reading the letter, we bypass the  language etc. and  LEAP towards the INTENTIONAL and thereby the SELF of the person.  


Thus the intentional component of  TEXTS become enormously important for psychology , not the psychology that  conceptualise measures and ascertain but for a psychology that  SEEKS to UNDERSTAND people -- what they are, how they actually feel, respond, react etc.


As Tirumular has said long ago: when we see the wood of an wooden elephant, the elephant recedes to the background, and when we see the elephant the wood recedes and becomes invisible -- it is there but not seen.


The language  in the same manner absents itself when the MEANING , the INTENTION is noted and grasped.


Now we must introduce  a distinction between  personal-intentions and transpersonal-intentions.  For the TEXTS in addition to being the normal, the ordinary , those that directly related to  LIVING as such,  there are the SCRIPTURAL , the METAPHYSICAL  where the concerns or ordinary life are  forsaken for the sake of Mystical , Unconscious or the Metaphysical.  


Here too the two kinds of organizations are available- the whole-part and sequential.  The SivapuraaNam of Manikavaasagar  is NOT ordinary poetry of mundane life.  It transcends the mundane  and discloses the mystical, that realm of understanding outside the normal and for which reason it is classified as mystical.


But here too there is sequential organization. Whose intentionality is it that is shown? There is NOTHING mundane though  some may be personal . But the personal is submerged to allow the TRANSPERSONAL to display itself . The transpersonal is the same as BEING, the God .


In metaphysical poetry, the individual will is submerged and the Divine Will is allowed to shine forth.  Through leaping towards the INTENTIONALITY of such metaphysical TEXTS we reach the DIVINE . Thus each reading of SivapuraaNam - not simply reciting it mechanically but understanding it - is simultaneously the experiencing of the DIVINE and for which reason they also become religious.  Such texts by their metaphysical qualities serve for us to reach the metaphysical and Divine  within us.


This applies to  reading and understanding  scriptural lore of any kind: they facilitate the submergence of the egoistic individual and enjoy the transpersonal DIVINE.
In such transcendenses are born  metaphysical insights  and which later become systematised as coherent  philosophies.
 


ULLAGANAR



( Editing and re-paragraphing by his student )

Tuesday 4 September 2018

The Tamil Hermeneutics and Metaphysics- Part 4

The Textuality of Understanding and the Primordiality of Seeing (or Darsana).





What unites the  Phenomenological Movement of the West initiated  by Husserl with the Tamil is the notion of "return to the things themselves" , a constant theme in the name of  Iyal neRi,  a return to the natural which really means  away from the secondary authorities of all sorts.  The Natural World and  Existence ,  the experiences   that we have there  is that which needs to be studied and understood  for redeeming ourselves.  All the secrets that will evaporate our existential anguish is there in the world .   The scriptures that are unrelated or unrelateable    to existence, to the personal and social themes, become purely meaningless mental exercises.


But in the Tamil, the "things" to which we must return including the experiences are  appropriated as TEXTS  ( in the extended sense )  and which in turn are products of SEEING.  


We see this from the Sumerian times itself  in  their concern with language both  the eme-gir, the written AND the eme-sal, ther spoken.  Tolkaapiyar continues this in terms of CeyyuL  and  Vazakka


The most important thing here is the eme-sal or Vazakku that brings us to the living stream of life, how things are in the  world, as part of the LIVING process . It is the power of living language   to make us to be in touch with  LIVING  process as opposed to the fossilized and dead.


 And it turns out that the primordial existential structure is  seeing, that living is seeing  and  that there is SEEING  only because of a pre-existent SHOWING and whatever thus seen is retained as TEXTS to be further interpreted and understood.  The primordial act of  seeing, the pratykasa (  , porutu-aksa = Su. ig-tag-ga), even concrete objects such as the trees and hills yonder are NOT seen in themselves but only as we are LED TO SEE and seeing thus fabricated  generates an understanding that is retained as TEXTS.  Otherwise we cannot explain why the same object is seen differently by different people, as so well attested in studies of perception.


Such TEXTS constitute our understanding, the consciousness and the continuous production of TEXTS, the movement of understanding , the flow of consciousness.  But all such seeing-fabricated TEXTS have DUALITY of structure, the Surface and Deep and because of which they always IMPEL interpretative movements of understanding, the practice of UTTI ,  throwing one   to Hermeneutics in that process.  


The hermeneutic way of Being is so close to us that only  after noting repeated failures to fathom the human mind  by other methods that we become self conscious about our hermeneutic bearings.


Our THINKING becomes genuine when  a content of our understanding is secured as a TEXT and noting its Surface Structure  features,  venture through ontopretive  movements ( = utti, Note:  slightly diffferent  from  the common  interpretive)  to locate the elements in the Deep Structure that Agentively  determine the the morphology of the Surface Structure. 


The face of that person who sits in front of me is a TEXT, the swollen eyes, tight-lipped mouth etc. are Surface features that point beyond themselves towards his Being  as the Deep Structure elements that fabricates his countenance as such that I term  in an impressionist way  as 'sadness', ' melancholy',  'unhappy', 'distressed' etc. But  I DO NOT UNDERSTAND him till I locate the elements of Deep Structure that may be unconscious , subconscious  or even half-conscious etc. to the individual, the elements that remain CONCEALED, the Tirobava. He knows he is sad , depressed etc. but is NOT SURE why he is so and even if he knows why he is so , he may NOT UNDERSTAND why he should be  so.


It is here that the need for ACCESS TESTS arises and along with all other tests , techniques and dream-like experiences that would disclose even vaguely the structure of the UNCONSCIOUS  that  contains within itself the agentive elements that remain the causal factors  of his distress, melancholy etc.


The Access Tests make visible the primordial SEEING that has on its own generated TEXTS that structure his understanding and through that creates his ways of Being in the world which sometimes happen to be the distress-type. The Counselor locates these D.S elements  and makes the person concerned to also SEE it and through that GAIN an understanding of the origins of own distress. This deeper understanding  is the CURE for the malaise afflicting him Having UNDERSTOOD the real CAUSE of distress and Melancholy , a solution presents itself and which enables him to SEE differently and because of which UNDERSTAND existence differently. 


Thus Hermeneutic Counselling  centres on the notion of Engineering the SEEING, changing the way a person habitually sees and allow him to SEE truthfully  so that no falsities enter into his understanding.Truth is the healer of all malaise and Hermeneutic Counselling is a form counseling  that promotes  this kind of psychic healing.



We should  note here that Indian Darsanas or metaphysical systems  and perhaps the whole of  the fabrique of philosophic thinking in the East is for the purpose of this kind of counseling,  the upatesam.  


The Agamic tradition analyses  the praxis of such a  system into Tantra Kalai, (the ritual practices) , Mantra Kalai ( the recitation of mantra) and Upatesa  Kalai ( counseling).
We should  not fail to note that  Bhagavad  Gita in essence ,  is actually  a text in counseling using for this purpose the    metaphysical insights of the very ancient Samkhya System.  In order  to elimate the  doubts and uncertainties in the  mind of Arjuna, counseling is done  by Krishna , to  CLARIFY his mind and through  that make him  continue with his course of  actions without any uncertainties now.


ULLAGANAR

( editing and re-paragraphing by his student )


( photo of Edmund Husserl taken from wikipedia with thanks )