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We use the term ‘ontology’ in the sense of a collection of stories about the universe, life and everything that we use to explain how things work and to make decisions. Our ontology determines our consciousness, in the sense that it gives us a collection of viewpoints, values and structural connections between and among the various parts of our experience. Since consciousness, as we have discussed elaborately on this podcast, consists of experience and meaning, the more viewpoints and connections our ontology provides, the richer and more evolved our consciousness becomes.

One’s ontology, or philosophical frame of reference, predictably influences one’s opinions, feelings, actions and ultimately, one’s spiritual destination in the next life. Although ontology is such an important aspect of life, very few people have ever heard the word or know what it means. Still fewer have any experience in analyzing the comparative merits of different ontologies and the range of spiritual viewpoints, values, experiences and destinations they offer to those who adopt them.

Earlier on this podcast, we compared one’s ontology to a computer operating system, offering a variety of different functions to the mind and intelligence. Adherents of different computer operating systems hold intense debates comparing their features and merits. If we want to understand the differences between various ontologies available to us, we should do something very similar.

Choosing an ontology is perhaps the most important decision a person can make, because in a very direct way, this choice determines one’s range of conscious experience and spiritual destinations. Our commitment to a particular ontology determines our social status and environment, earning potential, degree of understanding of life, and ultimately, what kind of situation we can expect in the next life. So it makes sense to expend some effort evaluating different ontologies to determine their comparative features and value.

There are four categories of ontologies that serve as platforms for consciousness. These are the sensory or bodily platform, the mental platform, the intellectual platform and the spiritual platform.

indriyani parany ahur
indriyebhyah param manah
manasas tu para buddhir
yo buddheh paratas tu sah

“The working senses are superior to dull matter; mind is higher than the senses; intelligence is still higher than the mind; and he [the soul] is even higher than the intelligence.” [Bhagavad-gita 3.42]

In this sloka, Kṛṣṇa gives us a classification of these platforms in increasing order of value. This provides a basis for evaluating the comparative qualities of different ontologies. Let us begin with the gross materialistic ontology. This ontology goes something like this:

“The self is the material body. We just have this one life to live, so let us live it with all the gusto we can muster. Sense gratification is the principal aim of life, and sex is the measure of our success in life. We have to fight to get what we want in life; therefore, force is the solution to all problems. There is no God in control, so life is what we make of it. Life is a competitive game, and the one who dies with the most power and wealth is the winner. There is no afterlife, so it doesn’t matter if we have to commit sinful activities, as long as we can get away with them. Winning isn’t everything; it’s the only thing.”

Animals also think like this. Their aim is the satisfaction of their own senses, the acquisition of mates, territory and so on. Animals do not have religion or ethics. So there is no substantial difference between a human being on the materialistic platform of consciousness and an animal. It is stated in the Esoteric Teaching,

yasyatma-buddhih kunape tri-dhatuke
sva-dhih kalatradisu bhauma ijya-dhih
yat-tirtha-buddhih salile na karhicij
janesv abhijnesu sa eva go-kharah

“A human being who identifies this body made of three elements with his self, who considers the by-products of the body to be his kinsmen, who considers the land of birth worshipable, and who goes to the place of pilgrimage simply to take a bath rather than meet men of transcendental knowledge there, is to be considered no better than an ass or a cow.” [Srimad-Bhagavatam 10.84.13]

Therefore one who is on the materialistic ontological platform is heading for an animal birth, for his consciousness is basically the same as an animal’s. Next is the mental ontological platform. This ontology goes something like this:

“I like this, and I dislike that. This is a good idea, and that is a bad idea. I love this person, and hate that one. At least, that’s my opinion this week; next week, who knows? My philosophy, church or religion is the only true way, and all others are blasphemous nonsense. I am very clever, and you are stupid. But I will never tell you any of this, unless you catch me in a really good mood. After all, you don’t deserve to know. The only way to get ahead is to get insider information by hook or by crook. You snooze, you lose.”

The mental platform is unstable because it is completely subjective, based on personal whims, moods, opinions, likes and dislikes, acceptance and rejection. There is no objective basis for evaluating anything; everyone’s opinion is as good as everyone else’s. One who is on the mental ontological platform has many opinions pro and con, but they are not fixed; as circumstances change, so does his mind. Thus he cannot find peace.

The person on the mental platform is better than one on the gross physical platform, because at least he thinks, after a fashion. This qualifies him to take a human birth in the next life, although not a very advanced one. Next let us examine the intellectual platform. This ontology goes something like this:

“All the problems of life are solvable by knowledge, reason and empirical research. Therefore by advancement of material knowledge, we will eventually become immortal and completely free from disease. My theory describes the illusory perceptions of the human mind and how to attain cosmic consciousness. It is a completely original work that transcends the misunderstandings of all other systems, including the superstitious religions of the ancient past. I am making great progress in my understanding of spiritual reality, and very soon through my patented meditation technique, I shall merge with God, and become the supreme enjoyer and controller.”

The person on the intellectual platform is far better than the others, because at least he knows that perfection is attained by the perfection of knowledge, and that religion is a personal process of transformation of consciousness. However, he is still addicted to philosophical speculation, and refuses to accept a bona fide guru for real advancement of spiritual life, because he proudly thinks that he can figure out everything by himself.

Still, a person on the intellectual platform is on the path of gradual advancement, and someday, when he gains the good fortune of association with a pure devotee of the Lord, he can become a very good devotee. Therefore people on the intellectual ontological platform qualify for rebirth in higher planets, or in families where advanced spiritual knowledge and association are available.

Finally, we have the transcendental spiritual ontology, which goes something like this:

“The spiritual world exists eternally, without beginning or end. In the spiritual sky, an uncountable number of spiritual planets emanate from the transcendental body of the Supreme Personality of Godhead. An unlimited number of spiritual living entities also emanate from Him, and He maintains wonderful ecstatic loving relationships with all of them. Since the living entities are given free will by the Lord, some of them desire to live apart from Him. Although this is not good for them, out of love He satisfies their desire by allowing them to live in the material world, which is a temporary dark cloud in a far corner of the spiritual sky. The material world emanates from an expansion of an expansion of an expansion of the Supreme Personality of Godhead, and within this cloud, the Lord is not visible to the living entities. When its time of manifestation is complete, the material world is again withdrawn into the transcendental body of the Lord. The spiritual living entities in the material world transmigrate from body to body according to their karma, suffering in separation from their loving relationship with their eternal Friend, the Supreme Lord. Finally one day, they grow tired of material suffering and separation, and desire to revive their eternal loving friendship with the Supreme Personality of Godhead. At that time their good fortune manifests, and through the kindness of the Lord and His devotees they rediscover their eternal identity and perfect spiritual form in ecstatic relationship with the Supreme Personality of Godhead. At this time they transfer back to the spiritual world, which is their real home, and live happily ever after with their dear friend the Supreme Lord.”

This is the ontology of a person on the liberated platform of consciousness. It includes everything in the other ontologies, but understands it from a unique spiritual viewpoint. The main difference between the other ontologies and this one is that the viewpoint here is the spiritual body in the spiritual world.

Therefore the most significant realization one can have in this life, is that “I am not this material body; I am a spiritual living entity with an eternal spiritual body. I am not a creature of this material world; I am an eternal citizen of the spiritual world.” This is the difference between materially conditioned consciousness and spiritual consciousness.

Now one may question, “Where are these four types of ontology mentioned in the scriptures?” Actually they are mentioned everywhere in the scriptures.

catur-vidha bhajante mam
janah sukrtino 'rjuna
arto jijnasur artharthi
jnani ca bharatarsabha

“O best among the Bharatas [Arjuna], four kinds of pious men render devotional service unto Me: the distressed, the desirer of wealth, the inquisitive, and he who is searching for knowledge of the Absolute.”

tesam jnani nitya-yukta
eka-bhaktir visisyate
priyo hi jnanino 'tyartham
aham sa ca mama priyah

“Of these, the wise one who is in full knowledge in union with Me through pure devotional service is the best. For I am very dear to him, and he is dear to Me.” [Bhagavad-gita 7.16-17]

Every time the Vedic scriptures mention a state of consciousness, such as brahma-bhuyaya—to be elevated on the Brahman platform; prakasam—illumination; pravrttim—attachment; moham—illusion; they are talking about a type of ontology also, because of the intimate relationship between ontology and consciousness.

In general, the scriptures are more expositional than analytical. The analytical side of the Vedic writings is found more in the commentaries by the various acaryas, or World Teachers of the lineage of the Esoteric Teaching. Especially the writings of Rupa Gosvami, Sanatana Gosvami and our Spiritual Master Srila Prabhupada express these ontological nuances very nicely.