@Khethil,
Khethil wrote:This is interesting. I hadn't head this: Culturally-divergent emphasis on a particular sense. It's not so large a leap to accept as plausible.
It could well be. I believe that a lot of people see it this way; perhaps this unification already exists, and there are just those of us who don't 'feel' it to be significant.
You bring up some interesting implications here; not the least of which is giving rise to the possibility that there are other sensory "levels" we simply can't perceive. Last night, I saw the beginning of a show my wife and I like ("Mythbusters") where they're about to prove or disprove that plants could actually sense moods and responded to the emotional tenor of those around them. As of right now, I don't know where they ended up, but it seems there's a good number who believe they do.
My point here is that I think your questions & suggestions have validity. I just wish I knew more and/or had that "extra organ" with which to sense whatever universality there may be.
Thanks
Actually, I saw that episode, Khetil. The build team ended up busting the myth in the end, and what I've wound up arguing out of this idea is that the energy wave of the electromagnetic spectrum and the sonic spectrum, especially when it concerns human perceptions and uses, are not so different after all.
P.S.
Drish really does mean "to see" in Sanskrit. I double-checked. It's also the root of
darshana, the Sanskrit word for philosophy (I wonder if it's semantically linked to
nirvana?), so the
rishi metaphor doesn't hold water, but it's certainly clear in Upanishadic thought that later Indian thinkers discarded the visual world as illusion or
maya and built their system from (what they perceived to be) the transcendental experience of meditation. Proper recitation of the Vedas is still considered of paramount importance in Indian thought, and they even have a goddess (Vac or
voice) devoted to it--much as proper recitation of the Koran in Muslim thought or the Torah in Jewish thought are also considered to be of paramount importance.
Thus, via the theory of
maya prevalent in Upanishadic and Vedanta thought, we can say with some authority that Indian thinkers were quite inclined to doubt what they saw with their own eyes, and instead be inclined to perceive what they heard with their own ears (
Upanishad literally means "sit down close to [and listen]") because, to Indian minds, the truth they heard from the
sakhya gurus was the truth revealed--after all, the gurus had experienced (or, at least were close to experiencing)
moksha or
nirvana (both terms are used in Hindu thought:
nirvana is actually used in the
Bhagavad-Gita)--enlightenment, total knowledge of truth.
Now,
some people on this board would be tempted to say that the Indian concept of
maya inherently implies that they believed the material world evil, a la the Manichaeans, but it seems to me the obverse is actually the truth. After all, Brahman has a dual quality: it can either be
nirguna (in a state of repose and nonaction) or
saguna (acting); what we regard the material world is a natural outgrowth of Brahman
saguna, thereby meaning that
maya does not break cosmic
dharma (sacred duty, or the Indian conception of what is right) and is not itself intrinsically wrong.