Darsan and Illusions

By Anonymous -
In Rolf Nelson's lecture today, we discussed synesthetic perceptions, a topic we have touched on many times previously. I think our fascination with this topic is because synesthesia is a concrete example of how our perception can differ from other's and from reality. But who is to say that one reality is correct over another, especially when perception is so flawed and changing?  In Darsan: Seeing the Divine Image in India, perception is used as an intense form of worship. We learn of sight as a connection with others and the divine. The act of looking at a depiction of a deity is a way of linking oneself with that god, and vice versa. Essentially, I see the god, and the god sees me. This exchange is vulnerable and opening, and Hindu culture and religion equates this sight with honesty. The Brahmanas state that "the eye is the truth" (Eck 9), because the god sees the authenticity and reality of a person. Eck presents that "In India, as in many cultures, words for seeing have included within their semantic fields the notion of knowing" (9), for example, people can provide insight into a problem, implying clarity. There is a strong belief in being able to see through the haze of convoluted thought and action to find the truth, and this makes sense in the cultural context, since using sight as worship is so dominant. However, today's lecture established that what we see is not the truth. Our eyes lie to us regularly, and are notoriously incorrect in many instances. Optical illusions, misfiring neurons, and mirages are all instances of misinterpreting eyes.


And yet Hindu culture trusts their eyes over anything else. There is another dimension to the Hindu appreciation of sight, however. It uses sight as a form of contact, almost touch, similar to instances of synesthesia. In Hindu culture, "seeing... is a going forth of sight towards the object. Sight touches it and acquires its form" (9). In this case, the form is that of an ethereal and untouchable deity. Sight can bridge this gap, however. It allows for the connection to form with an abstract concept by using contact. I think this interpretation of sight, as a multi-faceted sense with links to touch, validates the truth of sight and perception in this context. After all, seeing is believing.

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