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Chapter 1: The Bridegroom Is Waiting for You

18. The seen which is composed of the elements and the sense organs is of the nature of stability, action, and inertia, and is for the purpose of providing experience and thus liberation to the seer.

19. The three gunas - stability, action, and inertia - have four stages: the defined, the undefined, the indicated, and the unmanifest.

20. The seer, although pure consciousness, sees through the distortions of the mind.

21. The seen exists for the seer alone.

22. Although the seen is dead to him who has attained liberation, it is alive to others because it is common to all.

23. The seer and the seen come together so that the real nature of each may be realized.

24. The cause of this union is ignorance.

The scientific mind used to think that there is a possibility of impersonal knowledge. In fact that used to be precisely the definition of the scientific attitude. By “impersonal knowledge” it is meant that the knower can remain just a spectator. His participation is not needed. Not only that, but if he participates in the known, the very participation makes the knowledge unscientific. The scientific knower should remain an observer, should remain detached, should not in any way get involved in what he knows. But this is no longer the case.

Science itself has come of age. Just these few decades, past three. four decades, and science has realized its fallacious attitude. There is no knowledge which is impersonal. The very nature of knowledge is personal. And there is no knowledge which is detached, because to know means to be attached. There is no possibility of knowing anything just like a spectator - participation is a must. So now the boundaries are no longer so clear.

The poet used to say that his way of knowing is personal. When a poet knows a flower he does not know it in the old scientific way. He is not an observer from the outside. In a certain deep sense he becomes it: he moves into the flower and allows the flower to move into him, and there is a deep meeting. In that meeting the nature of the flower is known.

Now science also says that when you observe a thing you participate - howsoever small the participation, but you participate. The poet used to say that when you look at a flower it is no longer the same flower as it was when nobody had looked at it, because you have entered it, become part of it. Your very look is part of it now; it was not that way before. A flower standing by the side of an unknown path in a forest, nobody passes by, is a different flower; then, suddenly comes somebody who looks at it - the flower is no longer the same. The flower changes the looker; the look changes the flower. A new quality has entered.

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