By
Dewan Bahadur K.S.RAMASWAMI SASTRI
Intuition is integrated knowledge.
Our ordinary knowledge is bounded by the senses. Intuition is not so limited.
Possessiveness is the hallmark of our ordinary consciousness. Creativeness and
non-possessiveness are the traits of super consciousness or intuition.
Intuition looks at the part from the point of view of the whole. It experiences
the Absolute in its aspects of Immanence and Transcends. The ordinary consciousness
which is the function of the mind cannot experience either, but can grasp only
the phenomenal universe. Neither matter which is the seed of the universe, nor
God who is immanent therein and yet transcends it can be realised by the
ordinary mind. Much less can it realise the Absolute, which is the substratum
of both God and matter- of Purusha and Prakriti. The ordinary mind can never
get beyond the polarity of God and matter. Only the integrated and etherealised
mind can apprehend that matter is but a mode of energy is but a mode of divine
being. To realise the basic and ultimate reality of the Absolute, we must
sublimate the mind till it merges in the Absolute, the integrated white light
of the Atman shining unrefracted by the mind into the prismatic tints of our
day to day experiences. Then we reach the Supreme self-awareness and self-
realization of the Atman. We must thus visualise Becoming as dynamic being, and
being as static becoming. It is therefore clear that we must realise the many,
not as an illusion, but as a self-diversification of the one. Brahman is not
emptied into the Universe. It pervades, sustains and transcends the Universe. From the point of view of its
incomprehensibility, it is called Maya. From the point of view of our non-comprehension,
it is called Avidya. From the point of view the nexus of means and ends, it is
called Divine Will (sankalpa). From the point of view of Grace, which seeks to
uplift us into the unified, integrated and intuitive experience, it is called
Kripa or Daya. From the point of view if the inherent and natural diversity of
the relative Reality, it is called Prakriti.
A real proof of the essential oneness (Ekatva) of
things is our dissatisfaction with mere chaotic diversity. We pant for a Cosmos
ruled by one will and animated by one Power and for oneness which is unaffected
by the illusion of Diversity. It is wrong to say that the world is a mere
illusion. Its diversity is a presentation by the Atman as God to itself as
mind, of itself as the Universe. In the plane of Relativity we have many worlds
and many orders of being. We have birth and death. We have law of karma. We
have the transmigration of souls. And we have the innumerable ups and downs of
life. In t he plane of Absolute, there is no diversity, no birth nor death, no
Law of Karma, no transmigration, no personality to migrate, no world to migrate
from or to, and no ups and downs.
Thus the above said diversification itself is one
mode of Anada, and the above said unification is the re-integration of Ananda.
The lambent lightning is now dazzling our vision as lighting flashes, and now
quiescent, potential power. When the power of Intuition of Gnosis shines within
us as the reintegrated white radiance re-combined out of the diversity of the
prismatic tints, we attain the Eternal, Supreme, and Infinite Sachidananda.