Universe: Examine knowledge by experience

The common questions raised by science, religion and philosophy are about the origin and structure of the universe; the essence of our own nature; the relation between us and the universe; and the nature and source of valid knowledge.

Whereas the objective of science is to limit itself to the phenomenal world, philosophy and religion expand the scope of their investigation to the internal or spiritual world. While science discusses piecemeal the outer reality, the investigations of philosophy and religion are holistic.

However, each one of them follows the method of observation and experiment to arrive at their conclusion. Verifiability, rather verifiability in principle, is the measure of their success. None of them can take refuge under the pretense of “incommunicability”. If an experience, an observation, or the result of an experiment is incommunicable and unverifiable in principle, then it is futile, and we must abandon claims to infallibility, or as Wittgenstein asserts, “pass over in silence”.

For pursuing one’s investigation, the pursuer must constantly endeavour to develop and keep his faculty of reasoning sharp. He can sharpen his intellect and keep his faculty of reasoning up to date by shravana (hearing), manana (reflection), and nididhyasana (deep meditation). He must be constantly vigilant against those slothful tendencies and human shortcomings like indolence and inactivity which make him accept without questioning anything on authority. He ought to avoid indulging in activities which weaken and destroy reason because “it is purified reason that helps man to know right and wrong, fear and fearlessness, bondage and liberation”.

According to Bhagvadagita, III.42, “Reason is supreme among man’s faculties.” It is the supreme faculty because it “helps man to cross beyond the taint of delusion and ignorance”. Reinforcing the importance of reason, Katha Upanishad, III.12 says: Ultimate truth and reality is realised “by subtle seers endowed with the keenest of reason”.

Buddha exhorts his disciples thus: “As the wise test gold by burning, cutting, and rubbing it (on a piece of touchstone), so are you to accept my words only after examining them and not merely out of regard for me.” In modern times, Vivekananda, too, insists on the same criterion. According to him, “Believe not because some old manuscripts are produced (as proof), believe not because it is your national belief, because you are made to believe it from your childhood; but reason it all out . . . then if you find that it will do good to one and all, believe it, live up to it and help others to live up to it.”

This represents the paradigm, the ultimate criterion of accepting or rejecting the teachings, principles, theories, and practices of science, philosophy, and religion. In accepting this paradigm, philosophy, science and religion are at par.

The guiding maxim of the philosophical and religious modes of thinking is that knowledge received from any authority, guru, or master, no matter how veritable and venerable, must be examined by everyone in the light of one’s experience. It is to be verified on the criteria of rationality and methodology prevalent in their times.

— The writer is former professor of philosophy, Delhi University