Western and Eastern enlightenment are usually treated as opposites, one built on reason and the distrust of feeling, the other on dissolving the thinking self. This book argues that they are the same move aimed at opposite halves of a single instrument. Both erase part of the person in the name of seeing clearly, and both leave the seeker running on half his cognitive capacity. The real division was never geographic. It runs between the verbal mind and the wordless one, the two channels every human being is issued at birth.Addressed to two scholars by name and to the professors of the humanities generally, the book traces this division across civilizations. It sorts what the Eastern systems actually claim, one at a time, and shows that the category "e;enlightenment"e; was manufactured in nineteenth-century English and applied to traditions that never asked for it. It follows the Western antibody, the demand for public evidence that broke the Church's monopoly on transcendence and then overshot, ruling the wordless channel inadmissible. And it gathers the witnesses who reached the seam and were failed by it: Wallas, whose 1926 account of incubation went out of print; Gopi Krishna, who asked both civilizations to study him and was studied by neither; Suzuki, Obeyesekere, and the flow researchers who measured a wordless state without noticing the other one.The evidence is drawn from moral psychology, the incubation and flow literatures, and the history of religion, and it is held to a strict discipline. Every finding is entered as a candidate on a ledger, named as testimony, self-selected and unblinded, and denied a verdict the data cannot support. The book offers one candidate solution of its own, a set of plain practices with no lineage and no cosmology attached, and sets it on the same ledger as everything else.
