Savitri Era: Patra is good, Mohapatra better https://t.co/HaixojPCl9 [give to our heart and mind a titan’s strength, a titan’s energy, to our soul and intelligence a god’s character and knowledge] #SriAurobindo #TheMother #TheLifeDivine #FiveDreams #WorldUnion #SAVITRI @NathTusar
If Augustine can be mentioned, Sri Aurobindo deserves a glance too. Sri Aurobindo has attempted to reconcile ontological conundrums beyond religion in consonance with science. So, any philosophical quest can’t really be satisfied without "The Life Divine." https://t.co/QEKCof2rx2
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This Monograph of Invocations presents hymns addressed to Agni, the divine Flame, and is entirely based on Rishi Vamadeva’s opening piece in Rig Veda, Mandala IV Sūkta 1, with 20 Richās or Verses in it. The English rendering freely adopted by us is from Sri Aurobindo’s Hymns to the Mystic Fire published first more than a hundred years ago in a monthly, Ārya. These Invocations or Prayers or Litanies form a single triumphantly speeding chant, a magnificent laud reverberating and resounding in the depths of stillness, yet reverberating and resounding in the depths of stillness, a vast expansive mantra also in its tremendous power of spiritual and godly realisation. Their recitation neither in too low nor too loud a voice builds in a mysterious way an absorbing ambiance of silence, absorbing ambiance of silence around the reciter, around and within him. It is an ingathering quiet that plunges yet into a deeper quiet, an expressive quiet. The repetitive phrases crowd in a massiveness of sound; they throng even as in their booming urgency the pleas would reach the topmost heaven. They would press themselves against each other and insist the materialisation of the boon they are seeking, the boon they are seeking, the boon they are seeking.
The utterances speed up more and more in a tranquil surge, the surge in its assuring confidence. The divine Fire shall enter into the soul of the mortal and work in it. In the process, in that assuring confidence, the entreaties intensify in a measure of interiorisation, interiorisation that becomes dense and perfect and fire-glowing. The exclamation turns into an insistent cry. It becomes an absorbing praise, a compelling supplication, a joyful clamour that sinks into the intensities of consciousness, into its interiors. It indeed is a kind of incessant inward Yajna, a Yajna that goes on steadily and continuously as an offering to the God, an Ardour ablaze in a serene and unsorrowing world. The spirit’s flame burns in a deep room in meditation’s house.
Indian print of the book is now available.
Contact details
Savitri Foundation
875 Sector 178
Gurugram Haryana 122 001
Ph:91124-4280241
e-mail: info@savitri.in
RY Deshpande Interview —
Immortality and Deathlessness
https://vimeo.com/314487858/ff54e28051
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Yes. But procreation is a capacity that is squarely within language. This is where multiple computational languages differ from each other on their generative capacity / expressiblity.
I consider Sanskrit as a language of high generative capacity. Lisp is another language. https://t.co/ngK8CpiQ7o
https://twitter.com/vakibs/status/1095638933399130114?s=19
We can consider new "procreated" forms of AI as models within the Lōka defined by that language, which is a universe of its own.
However, these models can communicate and transcend into our own Lōka, through embodied forms, like robots. Their evolution follows their own Karma.
In the technical evolution of AI, we are at a stage where we have developed elaborate methods for modeling Chitta, essentially forms of memory to keep track of Karma. They have to be combined with the procreative capacity of language (like Lisp). It is an open research question.
My opinion is that, this evolution of AI will take its own course, creating tremendous machines of great power. They clearly have a lot of Karma (bias) embedded within their models, their action on our own world can be terrifying.
But we can also engage and drive this evolution.
I will conclude my thread of tweets here. Again, I recommend this great interview. 😀
For even greater depth, read this interview of Prof. Kak by @arvindneela, that discusses many other issues in consciousness. https://t.co/bHEWuENk06
https://twitter.com/vakibs/status/1095633702955175937?s=19
Both Buddhism and Vēdānta are rooted in the Sāmkhya model of metaphysics, which groups all phenomena in the world into two entities: Prakṛti (expression) and Purusha (experience).
However, very rarely, one may obtain a "non-dual" experience where that will get dissolved.
But Buddhism and Vēdānta describe this "non-dual" experience in diametrically opposite ways. The first says that only Prakṛti exists. The second says that only Purusha exists.
But both of them have now to explain how the second (transient) phenomenon occurs.
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“The brain does not manufacture representations, but only complicates the relationship between a received movement (excitation) and an executed movement (response). Between the two it establishes an interval. We can only have matter and movement,
https://twitter.com/ThouArtThat/status/1095832748671942656?s=19
...movement that is more or less complicated, more or less delayed....In this way, we already have perception. By virtue of the cerebral interval, a being can retain from a material object and the actions issuing from it only those elements that interest him.
So that perception is not the object plus something, but the object minus something, minus everything that does not interest us. Hence Bergson’s famous thesis: we perceive things where they are, perception puts us at once into matter, is impersonal, and coincides with
...the perceived object. There cannot be a difference in kind, but only a difference in degree between the faculty of the brain and the function of the core, between the perception of matter and matter itself.” -Gilles Deleuze (“Bergsonism”)
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One of my favorite sections, from any book, ever
I believe this is where fractality in signaling finds relevance, as the ‘brain’ does indeed manipulate the time interval of signaling over processing, but there are cases where the signal retains its self-similarity at scale...
https://twitter.com/jdconners/status/1095849391615668224?s=19
and this is directly relevant for perception. I was fortunate enough to coauthor an article from an experiment showing that degree of fractality in EMG signaling is involved in perception of length of wielded objects—the next step would be showing...
how an essential pattern connects the neuromuscular signal to that of the environment; how animal-environments form an holistic system, and also finding similar dynamics in other modalities such as vision, or the ways signals in modalities converge to form a transmodal percept).
Hayek-influenced complexity scientists & Bookchin-influenced political philosophers have much to talk about. This article by Pennington is a good place to start the conversation: https://t.co/XAJyT3ZX3j
Currently, far too many humans are born into situations where these basic needs are not met, often for reasons of historical injustice. This hurts the signaling capacity of markets, since many are unable to fully participate.
https://twitter.com/ThouArtThat/status/1095751867055759360?s=19
If we don't unleash the invisible hand of the market soon we are so screwed. oh, wait... https://t.co/JMDiKVFYU2
The Quarrel of Reason With Itself: Essays on Hamann, Michaelis, Lessing, Nietzsche by James C. O'Flaherty http://t.co/LwzfRjeyvV via @amazon
CHAPTER TWO RICHARD MAURICE BUCKE AND THE MODERN STUDY OF COSMIC CONSCIOUSNESS
U SCHLOSSER - … and Human Excellence: Implications for Global Ethics, 2019
… described by Bucke. In addition to those cited above, Sri Aurobindo (1872-1950), Ramana Maharshi (1879-1950), Edgar Mitchell (1930-2016), and several other influential personalities referred to Bucke's contribution. Despite being …
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As per (Schiffer, 2019), “Penrose and Hameroff assert that brain computations, including quantum computations, involving hydrophobic areas of microtubules whose electron clouds go into an orchestrated superpositions and reductions that leads to proto-conscious elements, or "bings" that become orchestrated into conscious experiences. Their assertion, however, like the findings of the neural correlates of consciousness, does not explain subjectivity, but rather describes necessary conditions for it. Many scientists, including Panksepp, Demasio, and Tononi, have each made great contributions to the field, but none explains how material biological processes acquire subjectivity. Yet, the fact is that subjectivity exists and is and of great importance to evolution. Penrose argues that understanding, which involves subjectivity, must be brought into physics, perhaps an undiscovered aspect. Subjectivity is always of or about certain living brain information even though most brain functions do not have subjectivity. Many quantum fields are known to exist and follow Dyson's definition: "a kind of tension or stress which can exist in empty space in the absence of matter. It reveals itself by producing forces, which act on any material objects that happen to lie in the space the field occupies."
My hypothesis is that there may be undiscovered quantum fields, which unlike known fields, induce subjectivity when they interact with certain brain information. They emit quantum particles that exert force and cause changes to material objects (brain patterns conveying information) with which they interact. Information that transports meaning to living material exerts force through the understanding it conveys. There is a continuous interplay between experience and brain information. Experiences profoundly inform the brain and alter brain structure, function, and behavior, and local and integrated brain functions process information and initiate multiple associated experiences. Most experience is non-conscious, as discussed by Wright and others, like the soundtrack of a movie to which our brains respond continuously and emotionally even though, we are only intermittently consciously aware of it. I will explore how non-conscious.”
Fredric Schiffer M.D.
30 Lincoln Street
Newton Highlands, MA 02461
voice 617-969-1188
fax 781-237-9620
Visit this group at
To view this discussion on the web visit
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Sastry (9Feb2019)
The advanced technology of DSP and engineering does provide a window to peek and measure the subtle levels of matter and identify the signals, signal modulations of 'Matter that goes to the making-functioning of Brain'. This part is NOT disputed by Yoga-Science or Saamkhya. Nay, it is accepted. Modern Medicine has a long way to go in establishing what is a ' Healthy brain condition for a Yogi's Mind to be in Samadhi state'. That will be separate debate issue on modern medicine models for Health and fundamental concepts of Ayur-Veda linked to Yoga for 'Health- Wellness'. True, these are mutli-billion global markets and of interest to every nation in the interest of public health.
4. In yoga-Science frame work, What fMRI , EEG and other measurements point to, are ' behavior of CONSCIOUS (BIO) MATTER' , the constituent of 'Body- Brain- Neural network system' at the subtle level. The subtle level does not mean a ' TRANSCENDENCE. It is like the Tan- Sec -Cosec graphs which go as close to zero/ one / infinity, but at any point of finite measurement, there is ALWAYS a 'differential'. The definition of 'where the finite ends and transcendence begins' is a debated issue.
In mediation experiments, the shift of awareness-boundary from ' Conscious - to - Transcendent state- Observer - observation -recollection articulation - And a recall back' are experientially different segments. But will fMRI and such measures help to investigate this aspect of ' Consciousness dynamics'? This is the question I am not understanding.
The reason being : the fuzziness of the science teams position on relation of matter and consciousness. The science teams are clearly divided in groups ! some hold: Consciousness is an offshoot of Matter ( -processes/ chemistry). some hold consciousness is a field/ energy.. which influences matter ( was it called uncertainty principle or an offshoot of relativity postulate? - the physicists have to say). In either case, these teams do not see eye to eye on yoga-axiom of 'Conscious Matter (Chit- Padartha), where in Consciousness is the mother seed of Matter and also a universal permeate of all Matter. The science position on the way consciousness gets embodied and reflected in Matter is still not clear to me. In yoga-Science, the complete spectrum of matter, technically called ' Pancha-bhootas' is marked by five stages of fluidity - localization ( based on experience). The totally non local, extremely fluid and therefore universally spread over is called ' aakaasha'. I do not see / know of any science term that maps to this position.
The stages-states of Matter, which is (i) Consciousness originate and (ii) carrying an osmosis of consciousness is called a ' Chit - Padartha'. If one is looking at the sequence of ' Yoga /Samkhya - axioms on Cosmology' the current discussion comes in the segment < Manas- Panchabhoota>. The total picture of yoga- Cosmology starts with < (Purusha- Moola Prakruti:: Conscious Cosmic Core Matter/ Nature ) - yields seven evolutes starting with Mahat; Manas is one of the evolutes of Mahat. Matter( = Panchabhoota /dravya/ Padartha) is the evolutes of Manas.
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There are four major metaphysical ontologies – materialism, idealism, substance dualism, and dual-aspect monism. First, three have serious problems and the fourth one also has problems but can be extended to minimize the problems. In other words, the extended dual-aspect monism (eDAM) has the least number of problems if understood correctly.
A general definition of consciousness (that accommodates most views) may be: Consciousness is the non-physical aspect of a beable ontological dual-aspect state of the mind-brain-system or a mind-brain-process, which has four sub-aspects: a conscious experience (experiential sub-aspect), a conscious cognition (cognitive sub-aspect), a conscious quality (qualitative sub-aspect), a conscious function (functional sub-aspect), or first two to four sub-aspects depending on the context from the 1st person perspective (1pp), where the term ‘context’ refers to metaphysical views, constraints, specific aims, and so on. The experiential and cognitive sub-aspects are also called mental sub-aspect. In (Vimal, 2010b), cognition, quality, and function are combined in function and was called functional sub-aspect.
The eDAM framework has five components, namely,
(1) Dual-aspect monism, where (a) each entity-state has inseparable physical and non-physical aspects and (b) in Nature, the subjective experiences potentially co-exist with its inseparable physical aspect;
(2) Dual-mode (conjugate matching between stimulus-dependent-feed-forward-signals-related-mode and cognitive-feedback-signals-related-mode and then the selection of a specific subjective experience by the self);
(3) The degree of manifestation of aspects depends on the state of an entity;
(4) The segregation and integration of dual-aspect information; and
(5) The necessary conditions of consciousness.
Rām Lakhan Pāndey Vimal, Ph.D.
Amarāvati-Hīrāmaṇi Professor (Research)
Vision Research Institute Inc, Physics, Neuroscience, & Consciousness Research Dept. 25 Rita Street, Lowell, MA 01854 USA
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From all of us on the Google+ team, thank you for making Google+ such a special place. We are grateful for the talented group of artists, community builders, and thought leaders who made Google+ their home. It would not have been the same without your passion and dedication.
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Plasim Radar
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Notes on Deleuze’s “Bergsonism” - Intuition as Method Stating and creating problems Realizing that we are the creators of our own problems gives us “semi-divine power”; those who accept rea...
Neoliberalism’s Demons Book Event: Maybe the Real Hell Was the Guilt We Incurred Along the Way - This post is by Timothy Snediker, a PhD student in the Department of Religious Studies at the University of California, Santa Barbara, specializing in phil...
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The myth of secular law as savior - Like the good religion/bad religion dichotomy familiar to religious studies scholars, the good law/bad law dichotomy structures implicit judgments of legal...
The Four Fold Transformation–Sri Aurobindo - [In our march towards our evolutionary destiny we have to achieve a fourfold transformation: economic, social, cultural and spiritual. In this compilatio...
- *Philosophy with Dasein*'s podcasts on B&T. Now on episode 4.
How can you be yourself if there is no self? - The rise of qualitative individualism in the West coincides relatively closely with Western interest in Buddhism. Nietzsche and Emerson, two … Continue rea...
How can you be yourself if there is no self? - This post, which is cross-posted on Love of All Wisdom, follows seven posts of mine on that blog that articulate what I take to be a key, often implicit, i...
The Sacred Thread: Hinduism in Its Continuity and Diversity by J. L. Brockington -The Sacred Thread Hinduism in Its Continuity and Diversity In a single book, which examines the history and development of Hindu religious experience and t...
Fifty-five Photographs of the Mother with K. Amrita - Dear Friends, Amrita was the name given by Sri Aurobindo to Karlapakam Aravamudachari Iyengar (19.9.1895—31.1.1969), a Tamil Brahmin who became a close dis...
March 29, 1914 marks a new alchemy - Tweets by @SavitriEraParty and @NathTusar Reimagining and Refashioning Integral Management by Tusar Nath Mohapatra, Savitri Era Learning Forum (SELF) Ghaz...
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