Scientific and technical thinking "objectifies" problems. This simply means that all problems and their solutions are considered to be objects external to the mind. This is quite reasonable for problems in the commonplace sphere of human life. For example, if one evening all the lights in my house go out, it is rational to assume that the problem and its solution are objectively electrical. It wouldn't be considered very rational to assume that the problem and solution are subjective--that is, within my mind: "The lights went off just after I had a nasty thought. I shall now think good thoughts to bring the lights back on."
But when we think of solving the problem of the human situation, objectification won't work. I and my mind are part of the problem of the human situation, and so are you and your mind. Therefore the solution-- freedom--is not an object the mind will find "out there" in the external world. Nor can the mind model a theoretical solution that has any hope of success, since the mind itself is the problem. Our inner mental functions (thinking, feeling and willing), by which we try to solve objective problems, are the very cause of the bondage we human beings struggle to free ourselves from.
To analyze something, we must objectify it. By "objectify", it is meant to identify a problem as “existing outside of my mind” as a “separate object of study”--"this is I, that is something else." But I cannot objectify the human situation because “I am part of the problem of humanity.” Moreover, the intellect--the very instrument with which I propose to study the human situation--is itself humanity's problem, because human intellect is laden with material desires. Materialistic intelligence forces us to relate to everything and everyone around us as objects. In “The Fear of Freedom”, psychologist Erich Fromm writes:
the individual appears fully equipped with biologically given drives, which need to be satisfied. In order to satisfy them, the individual enters into relationships with other "objects". Other individuals thus are always a mean's to one's end, the satisfaction of strivings which in themselves originate in the individual before he enters into contact with others.
In such a situation, how can endeavours under the banner of “I” based science or even philosophy render anything substantial on analyzing the human situation?
According to the Vedas, there can be no clear consciousness of our situation without acknowledging the co-consciousness of the Supreme Soul and the unlimited individual souls who expand from Him. My material intellect presupposes "I" am the original subject, and everything around me is the object of my satisfaction--matter. But this is a selfish, unreal perspective. The absolute perspective is that I am a spiritual object of God's love. And like all other souls, I am meant to satisfy His desires. Mantras 6 and 7 of Sri Isopanisad state:
He who sees everything in relation to the Supreme Lord, who sees all entities as His parts and parcels and who sees the Supreme Lord within everything, never hates anything nor any being.
One who always sees all living entities as spiritual sparks, in quality one with the Lord, becomes a true knower of things. What, then, can be illusion or anxiety for him?
Thus the Vedas reveal that our anxiety about our situation in this world is grounded upon illusion. The real basis of the existence of the world is the inseparable, eternal tie of all beings to the Supreme Being. To ignore this fundamental fact is to suffer the pangs of material existence.
But when we think of solving the problem of the human situation, objectification won't work. I and my mind are part of the problem of the human situation, and so are you and your mind. Therefore the solution-- freedom--is not an object the mind will find "out there" in the external world. Nor can the mind model a theoretical solution that has any hope of success, since the mind itself is the problem. Our inner mental functions (thinking, feeling and willing), by which we try to solve objective problems, are the very cause of the bondage we human beings struggle to free ourselves from.
To analyze something, we must objectify it. By "objectify", it is meant to identify a problem as “existing outside of my mind” as a “separate object of study”--"this is I, that is something else." But I cannot objectify the human situation because “I am part of the problem of humanity.” Moreover, the intellect--the very instrument with which I propose to study the human situation--is itself humanity's problem, because human intellect is laden with material desires. Materialistic intelligence forces us to relate to everything and everyone around us as objects. In “The Fear of Freedom”, psychologist Erich Fromm writes:
the individual appears fully equipped with biologically given drives, which need to be satisfied. In order to satisfy them, the individual enters into relationships with other "objects". Other individuals thus are always a mean's to one's end, the satisfaction of strivings which in themselves originate in the individual before he enters into contact with others.
In such a situation, how can endeavours under the banner of “I” based science or even philosophy render anything substantial on analyzing the human situation?
According to the Vedas, there can be no clear consciousness of our situation without acknowledging the co-consciousness of the Supreme Soul and the unlimited individual souls who expand from Him. My material intellect presupposes "I" am the original subject, and everything around me is the object of my satisfaction--matter. But this is a selfish, unreal perspective. The absolute perspective is that I am a spiritual object of God's love. And like all other souls, I am meant to satisfy His desires. Mantras 6 and 7 of Sri Isopanisad state:
He who sees everything in relation to the Supreme Lord, who sees all entities as His parts and parcels and who sees the Supreme Lord within everything, never hates anything nor any being.
One who always sees all living entities as spiritual sparks, in quality one with the Lord, becomes a true knower of things. What, then, can be illusion or anxiety for him?
Thus the Vedas reveal that our anxiety about our situation in this world is grounded upon illusion. The real basis of the existence of the world is the inseparable, eternal tie of all beings to the Supreme Being. To ignore this fundamental fact is to suffer the pangs of material existence.
