Between the observed and the observer there must be a link-instrument, a binding factor, otherwise they would be completely disjointed from one another with no possibility of 'knowing each other'. This instrument is the individual
consciousness. This — mechanism of contact which causes awareness - is the connection which unites the observer and the spectacle. Thus three data come to the discriminating attention of whoever wants to begin deepening his knowledge of realizative philosophy: observer (subject), individual con sciousness, object. The West - in general - has taken an interest in and is interested in the object; the tendency is objectivistic. The East is more subjectivistic and is interested above all in the subject. Advaita Vedānta, the metaphysics of the 'One-without-a-second', does not follow either of these two tendencies because it states that beyond both object and subject there is Brahman nirguna, the Unconditioned, the ever Existing, the Uncaused, the Substratum of the whole spectacle and of the individualized perceiver-spectator. The spectacle is first perceived by the eye - of course the eye here represents all the five senses — the eye itself is also the object of perception; and finally the mind, as thought, presupposes a thinker - thus thought too becomes the object of perception and a part of the spectacle. Can we perceive him who perceives? For Vedānta it is not possible to perceive the subject because by being perceived he would not be a knowing subject but a simple object of knowledge. 'We can not dance on top of our own shoulders', says the old Hindu proverb. We can sensorially see, hear, touch everything except for the one revealed through these aspects. At this level the Spectator lives in Silence. As long as there is a spectacle-object, there is space-time and duality; when the spectacle is no longer there, Unity emerges rotating upon its own axis; when the Unity merges into the Unconditioned, it discovers itself to be iBrahman-without-a-second.