A purely mechanical account of discursive reasoning ignores the inherently creative and dynamic dimension of intuitive insight. In Radhakrishnan's view the mechanical application of logic alone is creatively empty IVL However, Radhakrishnan holds that the "creative insight is not the final link in a chain of reasoning.
If it were that, it would not strike us as "inspired in its origin" IVL Intuition is not the end, but part of an ever-developing and ever-dynamic process of realization. There is, for Radhakrishnan, a continual system of "checks and balances" between intuition and the logical method of discursive reasoning. Cognitive intuitions "are not substitutes for thought, they are challenges to intelligence. Mere intuitions are blind while intellectual work is empty.
All processes are partly intuitive and partly intellectual. There is no gulf between the two" IVL Perhaps the most understudied dimension of Radhakrishnan's interpretations of experience is his recognition of "supernormal" experiences. As early as his first volume of Indian Philosophy , Radhakrishnan affirms the validity of what he identifies as "psychic phenomena".
Radhakrishnan accounts for such experiences in terms of a highly developed sensitivity to intuition. Such experiences are not "abnormal" according to Radhakrishnan, nor are they unscientific. Rather, they are the products of carefully controlled mental experiments. In the Indian past, "The psychic experiences, such as telepathy and clairvoyance, were considered to be neither abnormal nor miraculous.
They are not the products of diseased minds or inspiration from the gods, but powers which the human mind can exhibit under carefully ascertained conditions" IP1 Psychic intuitions are not askew with Radhakrishnan's understanding of the intellect. In fact, they are evidence of the remarkable heights to which the undeveloped, limited intellect is capable.
They are, for Radhakrishnan, accomplishments rather than failures of human consciousness. As highly developed powers of apprehension, psychic experiences are a state of consciousness "beyond the understanding of the normal, and the supernormal is traced to the supernatural" IVL Moreover, in what Radhakrishnan might recognize as an "intuitive hunch" in the articulation of a new scientific hypothesis, psychic premonitions, as partial or momentary as they may be, lend themselves to the "psychic hypothesis" that the universal spirit is inherent in the nature of all things IVL For Radhakrishnan, psychic intuitions are suprasensory: "We can see objects without the medium of the senses and discern relations spontaneously without building them up laboriously.
In other words, we can discern every kind of reality directly" IVL In a bold, albeit highly problematic, declaration, Radhakrishnan believes that the "facts of telepathy prove that one mind can communicate with another directly" IVL However, the artistic experience should not be confused with its expression. While the experience itself is ineffable, the challenge for the artist is to give the experience concrete expression. IVL For Radhakrishnan, art born out of a "creative contemplation which is a process of travail of the spirit is an authentic "crystallization of a life process" IVL At its ultimate and in its essence, the "poetical character is derived from the creative intuition that is, integral intuition which holds sound, suggestion and sense in organic solution" IVL In Radhakrishnan's view, without the intuitive experience, art becomes mechanical and a rehearsal of old themes.
Such "art" is an exercise in re production rather than a communication of the artist's intuitive encounter with reality. Intellectual powers, sense facts and imaginative fancies may result in clever verses, repetition of old themes, but they are only manufactured poetry" IVL It is not simply a difference of quality but a "difference of kind in the source itself" IVL For Radhakrishnan, true art is an expression of the whole personality, seized as it was with the creative impulse of the universe.
Artistic intuition mitigates and subdues rational reflection. But "[e]ven in the act of composition," Radhakrishnan believes, "the poet is in a state in which the reflective elements are subordinated to the intuitive. The vision, however, is not operative for so long as it continues, its very stress acts as a check on expression" IVL For Radhakrishnan, artistic expression is dynamic. Having had the experience, the artist attempts to recall it. The recollection of the intuition, Radhakrishnan believes, is not a plodding reconstruction, nor one of dispassionate analysis.
Rather, there is an emotional vibrancy: "The experience is recollected not in tranquility To put the matter somewhat differently, the emotional vibrancy of the aesthetic experience gives one knowledge by being rather than knowledge by knowing IVL There is in Radhakrishnan's mind a "scientific" temperament to genuine artistic expression.
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In what might be called the science of art, Radhakrishnan believes that the "experience or the vision is the artist's counterpart to the scientific discovery of a principle or law" IVL There is a concordance of agendas in art and science. The artist is engaged in a similar task. He gives new meaning to our experience and organizes it in a different way due to his perception of subtler qualities in reality" IVL Despite this synthetic impulse, Radhakrishnan is careful to explain that the two disciplines are not wholly the same.
The difference turns on what he sees as the predominantly aesthetic and qualitative nature of artistic expression. Presumably, Radhakrishnan means that, unlike the universal laws with which science attempts to grapple, art is much more subjective, not in its creative origin, but in its expression. A further distinction between the two may lend further insight into Radhakrishnan's open appreciation for the poetic medium. The former is the language of mystery, of devotion, of religion.
Prose lays bare its whole meaning to the intelligence, while poetry plunges us in the mysterium tremendum of life and suggests the truths that cannot be stated" IVL Not surprisingly, intuition finds a place in Radhakrishnan's ethics. For Radhakrishnan, ethical experiences are profoundly transformative. The experience resolves dilemmas and harmonizes seemingly discordant paths of possible action.
Moral intuitions result in "a redemption of our loyalties and a remaking of our personalities" IVL That Radhakrishnan conceives of the ethical development of the individual as a form of conversion is noteworthy as it underscores Radhakrishnan's identification of ethics and religion. For Radhakrishnan, an ethical transformation of the kind brought about by intuition is akin to religious growth and heightened realization. The force of this view is underscored by Radhakrishnan's willing acceptance of the interchangeability of the terms "intuition" and "religious experience".
Of course, not all ethical decisions or actions possess the quality of being guided by an intuitive impulse. Radhakrishnan willingly concedes that the vast majority of moral decisions are the result of conformity to well-established moral codes. However, it is in times of moral crisis that the creative force of ethical intuitions come to the fore.
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In a less famous, though thematically reminiscent analogy, Radhakrishnan accounts for growth of moral consciousness in terms of the creative intuitive impulse: "In the chessboard of life, the different pieces have powers which vary with the context and the possibilities of their combination are numerous and unpredictable. The sound player has a sense of right and feels that, if he does not follow it, he will be false to himself.
In any critical situation the forward move is a creative act" IVL By definition, moral actions are socially rooted. As such the effects of ethical intuitions are played out on the social stage. While the intuition itself is an individual achievement, Radhakrishnan's view is that the intuition must be not only translated into positive and creative action but shared with others.
There is a sense of urgency, if not inevitability, about this. Radhakrishnan tells us one "cannot afford to be absolutely silent" IVL 97 and the saints "love because they cannot help it" IVL The impulse to share the moral insight provides an opportunity to test the validity of the intuition against reason. The moral hero, as Radhakrishnan puts it, does not live by intuition alone. The intuitive experience, while it is the creative guiding impulse behind all moral progress, must be checked and tested against reason. There is a "scientific" and "experimental" dimension to Radhakrishnan's understanding of ethical behavior.
Those whose lives are profoundly transformed and who are guided by the ethical experience are, for Radhakrishnan, moral heroes. To Radhakrishnan's mind, the moral hero, guided as he or she is by the ethical experience, who carves out an adventurous path is akin to the discoverer who brings order into the scattered elements of a science or the artist who composes a piece of music or designs buildings" IVL In a sense, there is very much an art and science to ethical living.
Radhakrishnan's moral heroes, having developed a "large impersonality" IVL in which the joy, freedom and bliss of a life uninhibited by the constraints of ego and individuality are realized, become "self-sacrificing" exemplars for others. Like the artist, the moral hero does not turn his back on the world.
Instead, "[h]e throws himself on the world and lives for its redemption, possessed as he is with an unshakable sense of optimism and an unlimited faith in the powers of the soul" IVL In short, Radhakrishnan's moral hero is a conduit whose "world-consciousness" delights "in furthering the plan of the cosmos" IVL Radhakrishnan believes that ethical intuitions at their deepest transcend conventional and mechanically constructed ethical systems.
Moral heroes exemplify Radhakrishnan's ethical ideal while at the same time provoking in those who accept the ethical status quo to evaluate and to reconsider less than perfect moral codes. As the moral hero is "fighting for the reshaping of his own society on sounder lines [his] behavior might offend the sense of decorum of the cautious conventionalist" IVL The contribution of ethically realized individuals is their promotion of moral progress in the world.
The moral hero is no longer guided by external moral codes, but by an "inner rhythm" of harmony between self and the universe revealed to him in the intuitive experience. But for him the spiritual obligation is more of a consequence than social tradition" IVL For the sake of clarity, we must at the outset make a tentative distinction between religious experience on the one hand and integral experience on the other.
Radhakrishnan's distinction between "religion" and "religions" will be helpful here. At its most basic, religions, for Radhakrishnan, represent the various interpretations of experience, while integral experience is the essence of all religions. We have the spiritual facts and their interpretations by which they are communicated to others" IVL Intuitions abide, while interpretations change" IVL But the interpretations should not be confused with the experiences themselves.
For Radhakrishnan, "[c]onceptual expressions are tentative and provisional And he cautions us to "distinguish between the immediate experience or intuition which might conceivably be infallible and the interpretation which is mixed up with it" IVL For Radhakrishnan, the creeds and theological formulations of religion are but intellectual representations and symbols of experience. It follows here that religious experiences are, for Radhakrishnan, context relative and therefore imperfect.
They are informed by and experienced through specific cultural, historical, linguistic and religious lenses. Because of their contextuality and subsequent intellectualization, experiences in the religious sphere are limited. It is in this sense that we may refer to experiences which occur under the auspices of one or other of the religions as "religious experiences".
Radhakrishnan spends little time dealing with "religious experiences" as they occur in specific religious traditions. And what little he does say is used to demonstrate the theological preconditioning and "religious" relativity of such experiences. However, "religious experiences" have value for Radhakrishnan insofar as they offer the possibility of heightening one's religious consciousness and bringing one into ever closer proximity to "religious intuition". Much to the confusion and chagrin of readers of Radhakrishnan, Radhakrishnan uses "religious experience" to refer to such "sectarian" religious experiences as discussed immediately above as well as to refer to "religious intuitions" which transcend narrow sectarian and religious boundaries and are identical to intuition itself taken up in the section on "Intuition" above B.
Radhakrishnan is explicit and emphatic in his view that religious intuition is a unique form of experience.
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Religious intuition is more than simply the confluence of the cognitive, aesthetic, and ethical sides of life. However vital and significant these sides of life may be, they are but partial and fragmented constituents of a greater whole, a whole which is experienced in its fullness and immediacy in religious intuition.
To Radhakrishnan's mind, religious intuition is not only an autonomous form of experience, but a form of experience which informs and validates all spheres of life and experience. Philosophical, artistic, and ethical values of truth, beauty, and goodness are not known through the senses or by reason. Rather, "they are apprehended by intuition or faith For Radhakrishnan, religious intuition informs, conjoins, and transcends an otherwise fragmentary consciousness. Informing Radhakrishnan's interpretation of religious intuition is his affirmation of the identity of the self and ultimate reality.
His advaitic interpretation allows him to affirm the ineffability of the truth behind the formula. Radhakrishnan readily appropriates his acceptance of the non-dual experience to his interpretation of religious intuition. Any attempt at interpretation of the intuition could only approximate the truth of the experience itself.
As the ultimate realization, religious intuition must not only account for and bring together all other forms of experience, but must overcome the distinctions between them. Radhakrishnan goes so far as to claim that intuition of this sort is the essence of religion. All religions are informed by it, though all fail to varying degrees to interpret it. The religious man has the knowledge that everything is significant, the feeling that there is harmony underneath the conflicts and the power to realize the significance and the harmony" IVL With this, the present discussion of intuition and the varieties of experience has come full circle.