Idea of an Idea-Starting Point of Knowledge Knowledge is something which can be said as knowledge of the knowledge.

That means if I have knowledge (of something), there is also awareness in me that I know that knowledge too. I have knowledge of my own knowledge and of the things known to me. I know that I know. Things I know from outside I get the technical knowledge of them and learn more and more about them till they fit into my behavior, my routine life. That is the External Knowledge, the source of which is the outer. Things which run inside me, my inner thoughts and my reactions to the outer things, my inner churnings which gives the knowledge of my inner world are my Internal Knowledge. This inner churning or inner processing creates my own little wisdom. In the event of an idea a comparatively new one, running inside me which I might have got as Insight from my own inner wisdom or after reading or hearing a new thing. What will I do with that idea? Do I simply visualize that idea, appreciate that idea, have the feeling of it or do something else. Now I have the inner perception of the idea. I am aware that something is running inside me. But this idea is vague, an imprecise data and it gives me a mere feeling of it. To precisely know this idea I will put it in my known frames. These known frames are the concepts. I will put this idea in my known concepts. These concepts are handy always and come to me in a flicker. I know these concepts from my scientific or scriptural learning. These concepts are fully rationalized by me and I now have started putting this idea in these rationalized frames. This makes my data adequate. I have reasoned out the inner meaning of that vague idea. Now I have made idea of that idea. Primary idea was my own inner feeling(vision) while secondary idea is my description of it. This is the starting point of my knowledge of that new idea. Now I can communicate it to others in the worldly language in a rational way. This is an adequate journey of the idea when the idea concerns with outer, rational and communicable wisdom. But this is not always the natural journey of the idea. I can know this idea in another way. The idea may be an inner vision which may be utterly incommunicable. For example I have the idea of consciousness of consciousness. Awareness of my awareness. Will I again put this in my known conceptual frames and communicate to others what it is to be having awareness of the awareness.

It is a feeling, perception and cognition. Consciousness is the Internal and infinite essence of the existence. I have awareness of this consciousness but I cant tell to others what this awareness is like. This internal vision is my inner cognition. It is the intuitive perception of the inner but not the rational perception of it. It is incommunicable but it is definitely perceptible to me. This is the idea of inner vision. Then why do I put this idea in known frames of soul, conscience, spirit, God etc. and have the knowledge of it. Does the reality need your knowledgeable description or simple non-verbal sharing by pointing towards reality or by symbolic representation. Dear & Divine Please visit blog Idea of an Idea-starting point of Knowledge for limitations of worldly knowledge. http://www.speakingtree.in/public/spiritual-blogs/seekers/philosophy/idea-of-an-ideastarting-point-ofknowledge Swaran

Thanks for visiting my blog, Alks Rhode! Intuitive perception is the inner vision. It is the same consciousness working internally. The bits of information knowledgeably, with awareness, processed enter in the knowledge chain. The unprocessed (not processed with outer awareness) information become the intuition (as you described with ref. to great physicist of our times.) It is prophetic vision and is bestowed to the transparently working consciousness. While wisdom is the synthesis of knowledge (mostly outer) and Intuition is the synthesis of your perceptions. Those processed wisely become your knowledge and (as described by you) those remain unprocessed- I mean not knowledgeably processed become intuition. Whether you are going to perceive your intuitions depends upon transparency of your consciousness. contd. Perhaps why every one of us is not bestowed with intuitive perception is because we immediately jump to make idea of an idea. Put that idea (inner vision) in the words and language, rationalize and make knowledge of it. If ever we let it take the second direction, let it work inside, feel it, sense it till it open up, speak to us in a language very different from worlds. Intuitive language is most often said to be the premonition of the danger. It is non-rational and often looked down upon.

This is the know-er-known dyad which creates duality. This is the reality of our daily routine life. This is false perception of reality. In the real reality field known is never different from the known (Field). They become one in the depth of your realization. Know-er is the known as todays physics says observer is the observed. In the depth of meditation know-er becomes known, things he is observing.

We are because of our thoughts. Man has sapience (sapient- thinking being-Homo sapiens). sahas tav nain nan nain heh tohi ka-o sahas moorat nanaa ayk tohee.II- Guru Nanak

Though thousands beings see this world with thousands eyes, He sees us with one eye.

Post script Notes: An earnest reader/explorer these two journeys of an idea be more clear to the reader/blogger.

Varindar Parihar [Hampshire-U.K.], Punjabi poet and creator of a beautiful anthology Kudrat [The Nature][2002] has done a great service to mankind. He has endeavored to teach man another language or rather make him relearn a forgotten language. This is the language to see, hear or feel the things we have long back stopped caring about. This is the language to communicate differently with the nature. This is of course a wordless language which requires deep awareness to our immediate environment. But as we are encapsulated in the artificial environment of our choice this is no surprise that this language was bound to be forgotten. After coming into the civilization, involving ourselves materialistically with the world we have almost forgotten that we have emerged from nature and are still a part of the nature. Jarhan Hun [Now the Roots should...] the opening verse in this anthology is one such poem which takes us back to our roots. Taking a tree as a symbol analogous to man* he plainly and briefly comments on the emerging trends in some quarters of human thought where man has started thinking about his origin, about his roots. But the poet adopts a different way to convey the same thing. He expresses delight that the tree has started thinking through his roots. The phrase encloses in itself not only a different kind of thinking but also the different way of thinking. The thoughts about the roots should be done through the roots. With a single phrase he at once shifts to a new mode of thinking. He is aware

Jarhan Hun -Varindar Parihar

How nice

Now the Roots should -Varindar Parihar

Changa hai Ke birakh hun Jarhan thin sochda hai Jo nahin disda Usnu vi ghokhda hai

that the tree has started thinking through his roots and has started pondering over what is still concealed

Bahut din pehlan nahin tan Patti patti nu hava ne chhadd jana si Parindian chhakhan ton ud jana si Vekhde vekhde birakh ne suk jana si Hor changa hou par Je jarhan hun aapni disha badlan Khala jan phir aakash val nu vadhan

And this seemed imminent much earlier its green twigs would loose the gentle touch of air the fine twitter of the birds would be the thing of the past or the tree would wholly dry up

more nice this would be

*The word man is symbolic representation of highest of the species existing on earth the Homo sapiens and nevertheless
includes woman too

of the limitations of contemporary scientific and intellectual inquiry regarding the matter. The analytical, rational and reductionist approach adopted by the modern science has led to the present marvels of development but this has also made man undue competitive and

destructive of his own immediate environment. Environmental degradation, extinction of animals and plants on a massive scale, over exploitation of already depleting resources and above all an altogether neglect of the nature are few of the fallouts of this approach. Economic imbalance both at individual and state level with many countries continuously for many centuries at financial crunch and with their expanding population at the brink of explosion has further worsened the scene. Does not this whole scenario reflect our outdated mode of thinking? The mode where problems are solved by sitting at the periphery and central and root cause is ignored continuously. For Varindar this central and root cause is our indifferent attitude towards Mother Nature. Taking the established world as granted, treating gifts of the nature right from oil to forests as our birth right and never bothering even for a second for devising ways and means for their replenishment or judicious use, polluting air and water with a suicidal propensity are few of the modern mans major flaws. But Varindar shows these concerns in a very positive way. He seems to have identified the areas of replenishment. For him the healing process has already begun. The tree has started caring for himself. But for those who are still unaware about these new developments and also for those who may take him in the wrong foot he has something more to say. He no more bothers about creating more technologies to look after the technological devastation. He calls it a amusing paradox of the century that the same science and technology which has polluted the air or water is now creating technologies to clean them. To address this particular problem he wants to concentrate at its very root. So at the very start he is positive about the attitudinal shift on the part of the sufferer himself, the tree or man in the present context. Life is simple and complex at the same time. So are the problems and their solutions. Most of our problems are created due to our wrong attitudes and wrong ways of thinking. The simplest way is to change the attitudes which of course require great courage. By talking about the roots Varindar has integrative solutions in mind. He seems to point out the areas of thought where rational and analytical approach of science has been replaced by intuitive and holistic approach; where life values like competition and development are urged to be replaced by cooperation and conservation; where

researches in the neo-atomic world are increasingly coming nearer to the consciousness and awareness in men; where studies about evolution have started talking more about the origin of life and where life sciences like anthropology are fortified with ecological studies. The poet seems to have deep association with these areas of thought and he desires that the tree[ i.e. man] should individually indulge in this type of awareness. He desires that process of thinking through roots should be extended further and the roots should now spread to the space or at

least towards the sky. By saying this he probably means that the unseen world where the knowledge about every aspect of the existence exists should not be escaped from awareness during our life time. All poetic expressions are unquestionably intuitive expressions. A poet is the master of the intuitive wisdom. The poet knows by heart what a scientist understands after many years of continuous investigations and experimentations or a philosopher concludes after many years of deliberations. This implies a sort of direct seeing. A poet at a certain state of creativity is able not only to see the things clearly as they exist but is also able to transfer this knowledge to the reader in a simple language provided the reader is also in a similar state of contemplation. Here we can also discuss why a poet is generally considered alien in this world. He is generally misunderstood or not understood at all. The reason being the poetry is written in a deep meditative state of mind at which a general worldly reader finds him impossible to reach. We find here Varindars tiny verse that ends with a beautiful assumption that during the coming days this will no more be a secret that the tree was planted by the tree himself not by some body. This simple statement is not a result of arbitrary or willful thinking or a sort of fantastic paraphrasing. This is a scientific fact. Poet seems to have deep understanding of life. This is his deep conviction that the creator of life is life itself and not any third agency. This unique assertion makes his poetry a class apart. He seems to have observed a direct connection between the creation and preservation of creation as well as its onward continuation. The original building blocks of life in the form of primeval proteins and DNA were but the combinations and recombination of organic and inorganic matter found at the very start of origin of earth and rest of the universe. Once life started in the definite forms of either plant or animal, there began a deep urge in it to continue itself. For this organism reproduces itself both vegetatively as well as sexually. It forms seeds and eggs of life. Before that it has already created in itself the necessary ability to disperse and grow in far of places. The beauty of life lies in this way of creating itself and striving to care for itself till the final dissolution which is nothing but its continuation in other forms. The Darwinian thought of survival of the fittest concerns with the biological part of life. But the life does not altogether exist in organic and physical planes. Once the organism has evolved biologically there comes a second stage where there occurs a social or more rightly so the ecological evolution. Here the life values of competition and expansion are constantly replaced by cooperation and co-existence. The plants and animals have evolved themselves in this way. Plants survive on the surplus waste of the animals which in their turn have to depend upon the judicious use of organic matter produced by the plants for their continuous existence.

Similarly in animals as well as in humans a social evolution is the necessary prerequisite for survival. They each other depend upon the individuals and groups. This continuous interdependency of animals, plants and humans, forms a complex network of life which in itself encloses all the seeds of survival of life. I find in Varindar all the true attributes of a scientific poet. His ingenious pronouncements emerge from the depths of both of his contemplative heart and investigative brain. His deep seated urge for the welfare of the humanity finds an equal echo in the contemporary scientific and philosophical writings of Fritjof Capra when he writes in his famous book, The Web of Life, All larger organisms including ourselves are living testimonies to the fact that destructive practices do not work in the long run. In the end the aggressors always destroy themselves, making way for others who know how to cooperate and get along. Life is much less a competitive struggle for survival than a triumph of the cooperation and creativity.

All poetic expressions are unquestionably intuitive expressions. A poet is the master of the intuitive wisdom. The poet knows by heart what a scientist understands after many years of continuous investigations and experimentations or a philosopher concludes after many years of deliberations. This implies a sort of direct seeing. A poet at a certain state of creativity is able not only to see the things clearly as they exist but is also able to transfer this knowledge to the reader in a simple language provided the reader is also in a similar state of contemplation. Here we can also discuss why a poet is generally considered alien in this world. He is generally misunderstood or not understood at all. The reason being the poetry is written in a deep meditative state of mind at which a general worldly reader finds him impossible to reach. We find here Varindars tiny verse that ends with a beautiful assumption that during the coming days this will no more be a secret that the tree was planted by the tree himself not by some body. This simple statement is not a result of arbitrary or willful thinking or a sort of fantastic paraphrasing. This is a scientific fact. Poet seems to have deep understanding of life. This is his deep conviction that the creator of life is life itself and not any third agency. This unique assertion makes his poetry a class apart. He seems to have observed a direct connection between the creation and preservation of creation as well as its onward continuation. The original building blocks of life in the form of primeval proteins and DNA were but the combinations and recombination of organic and inorganic matter found at the very start of origin of earth and rest of the universe. Once life started in the definite forms of either plant or animal, there began a deep urge in it to continue itself. For this organism reproduces itself both vegetatively as well as sexually. It forms seeds and eggs of life. Before that it has already created in itself the necessary ability to disperse and grow in far of places. The beauty of life lies in this way of creating itself and striving to care for itself till the final dissolution which is nothing but its continuation in other forms.