*Communication and GOD* *KR In love we have heard that words are useless when eyes are met; so too where GOD is perceived in the mind’s eyes, all Vedas read and stored are not needed anymore. So, we need the ladder to climbed the words; we don’t need it anymore once we are with the manifestor. The best is thevaram is VINDAVAR KANDATHILLAI; KANDAVAR VINDATHILLAI (one who speaks and writes all of us had nor found the god; and those who had found IT need no words to describe. That is what Swethaswara Upanishad, Isopanishad and Rig veda and Yajurveda says as seen below: *
*Yajur Veda indicates that: ~* They sink deeper in darkness those who worship sambhuti. (Sambhuti means created things, for example table, chair, idol etc. - (Yajurved 40:9) Those who worship visible things born of the prakrti, such as the earth, trees, bodies (human and the like) in place of God are enveloped in still greater darkness, in other words, they are extremely foolish, fall into an awful hell of pain and sorrow, and suffer terribly for a long time."~(Yajur Veda 40:9.) “andham tamah pravishanti ye asambhutim upasate “ “अन्धं तमः प्रविशन्ति येऽसंभुतिमउपासते” Isopanishad 12 : *Śaṅkara* The first point taught here in Verse 1 is (exclusive) devotion to true knowledge after giving up desires of all kinds. The second point—taught in verse 2,—is that as this devotion to self-knowledge is not possible to the ignorant who seek to live (in the ordinary way) they should devote themselves to *karma.* The distinctness of the two courses referred to in these verses (belonging to the Suklayajurveda Saṃhitā) is also indicated in the Bṛhadāraṇyaka (which forms part of the Suklayajurveda Brāhmaṇa). (Thus we understand) from the passage beginning with “He desired, ‘Let me have a wife’ etc” (Brihadaranyaka Upanishad I, iv, 17 <https://www.wisdomlib.org/hinduism/book/the-brihadaranyaka-upanishad/d/doc117939.html#page-191>) that all *karma* is for the ignorant actuated by worldly desires. And the statement, (in the same passage) “To him the mind is the Self; speech, wife; &c” makes it clear that ignorance and covetousness characterise the person devoted to *karma.* Its result is accordingly the creation of the seven kinds of food and (thereafter) identifying with them oneself (and one’s interests)[2] <https://www.wisdomlib.org/hinduism/book/ishavasya-upanishad-shankara-bhashya/d/doc143816.html#note-e-79485>. Again, as opposed to adherence to *karma,* exclusive devotion to the Self, in its reality, through renunciation of the three kinds of desire for wife &c., is taught to knowers of the Self in the passage beginning with “What have we to do with offspring—we to whom this Self is the desired end (world)?” (Brihadaranyaka Upanishad IV, iv, 22 <https://www.wisdomlib.org/hinduism/book/the-brihadaranyaka-upanishad/d/doc122058.html#page-747> .) In verses 3—8, by first showing, dis-paragement of the ignorant, the real nature of the Self has been explained to such as devote themselves, after renunciation, to Self-realisation; for it is the knowers and not the worldly-minded that are qualified for it (Self-realisation). The same has been distinctly stated in the Śvetāśvatara Upaniṣad (vi, 21)—“To those in the *highest religious stage,* he well explained the sacred truth followed by many sages” The following verses are (now) addressed to the worldly-minded who, devoting themselves to *karma,* desire to live a life of activity. How is it to be known (that they are addressed to such alone) and not to all? The reply is—None but the deluded would associate with *karma* or with other kinds of knowledge, that knowledge of Self-unity, which arises from the destruction of all difference between end and means as taughc to the unworldly in verse 7. In what follows the dispraise of the ignorant is with a view to associate *Karma* with *Vidyā.* (Hence we should understand that) only such (knowledge) is meant here as can, with reason or in accordance with *śāstra,* be combined with *karma.* That knowledge is knowledge of deities (*upāsanā* or meditation), known as ‘divine wealth’ which is taught here as co-existent with, and not the knowledge of the supreme Self, for a specific result is known to follow (from a knowledge of deities) from the text—“The world of the gods through meditation” (Brihadaranyaka Upanishad I, v, 16 <http://hinduism/book/the-brihadaranyaka-upanishad/d/doc117941.html#page-228>). The separate practice of meditation and *karma* is condemned here with a view to (inculcate their) simultaneous practice and not for altogether deprecating (either); for specific results are known (from the Veda) to follow from each. Compare—‘That, They ascend through meditation’; ‘The world of the gods through meditation’ ‘Those who take the southern path do not go there ‘The world of the manes by *karma*’. Nothing that *śāstra* prescribes can possibly be blameworthy.— *Īśāvāsyopaniṣad, verse 9* अन्धं तमः प्रविशन्ति येऽविद्याम् उपासते । ततो भूय इव ते तमो य उविद्यायां रताः ॥ ९ ॥ andhaṃ tamaḥ praviśanti ye'vidyām upāsate | tato bhūya iva te tamo ya uvidyāyāṃ ratāḥ || 9 || 9. Into blinding darkness pass they who adhere to *karma* and into still greater darkness, as it were, they who delight in meditation. *Śaṅkara’s Commentary* *andham tamaḥ* = blinding darkness, *praviśanti* =(they pass). Who? *ye avidyām upāsate = yjey* who practise *karma*. *avidyā* is what is other than knowledge *i.e.* *karma*, because *karma* is opposed to knowledge. *upāsate* =devoutly practise *i.e.* perform only *karma* such as *agnihotra* . *tataḥ* *i.e.* than such blinding darkness. *bhūya-iva=* greater, as it were.[3] <https://www.wisdomlib.org/hinduism/book/ishavasya-upanishad-shankara-bhashya/d/doc143816.html#note-e-79486> *te tamaḥ* *i.e.* they pass into darkness. Who? *ye-u* = those who, on the other hand; *vidyāyām* =in meditating on deities; *ratāḥ* take delight *i.e.* who engage themselves in it to the exclusion of *karma.* Now follows a statement of the distinction between the respective fruits of meditation and *karma,* as an argument for their simultaneous practice. Otherwise, if of the two thus proximately stated, one only is known to bear fruit and not the other, the relation between them would be (according to rules of interpretation, not one of co-ordination but) only that of subordination[4] <https://www.wisdomlib.org/hinduism/book/ishavasya-upanishad-shankara-bhashya/d/doc143816.html#note-e-79487> . *Īśāvāsyopaniṣad, verse 10* अन्यद् एवाहुर् विद्ययान् यद् आहुर् अविद्यया । इति शुश्रुम धीराणां ये नस् तद् विचचक्षिरे ॥ १० ॥ anyad evāhur vidyayān yad āhur avidyayā | iti śuśruma dhīrāṇāṃ ye nas tad vicacakṣire || 10 || 10. Distinct, they say, is (the fruit borne) by meditation and distinct again, they say, is (that borne) by *karma.* Thus have we heard from sages who taught us that. *Śaṅkara’s Commentary* *anyat-eva=* quite distinct. *Vidyayā* =(by meditation) *i.e.* the fruit borne by meditation is distinct. *āhuḥ=* they say; (the second *pāda*) means “*karma* yields a distinct fruit altogether”; as recorded in “The world of manes through *karma*; the world of gods through meditation”. *iti* =thus. *śuśruma* =we have heard, *dhīrānām* *i.e.* (the saying) of the wise, *ye*—*i.e.,* which teachers. *naḥ=* to us. *tat* *i.e.* *karma* and meditation. *vicacakṣire* =explained well. The purport is that this their teaching has been handed down by tradition, Since it is so, *Īśāvāsyopaniṣad, verse 11* विद्यां चाविद्यां च यस् तद् वेदोभयं सह । अविद्यया मृत्युं तीर्त्वा विद्ययामृतम् अश्नुते ॥ ११ ॥ vidyāṃ cāvidyāṃ ca yas tad vedobhayaṃ saha | avidyayā mṛtyuṃ tīrtvā vidyayāmṛtam aśnute || 11 || 11. Whoever understands meditation and *karma* as going together, (he) overcoming death through *karma*, attains immortality through meditation. *Śaṅkara’s Commentary* The first *pāda* means ‘meditating on deities and *karma’. yah=* (whoever.) *ta* = *etat* =this. *ubhayam* =(two) *saha*—*i.e.* to be practised by the same person. *veda* =(understands). (The second half of the verse) states that only a person, practising both together, will in due course, achieve the chief end[5] <https://www.wisdomlib.org/hinduism/book/ishavasya-upanishad-shankara-bhashya/d/doc143816.html#note-e-79488> *avidyayā=* by *karma* like *agnihotra*. *mṛtyum*—by this word are here meant usual activity and knowledge. having overcome those two. *vidyayā=* by meditation on deities. *amṛtam=* (immortality); godhead. *aśnute* =attains. Becoming one with the deity (meditated upon) is termed ‘immortality’ here. Now with a view to inculcate their simultaneous practice, follows the condemnation of the separate meditation on the manifest and on the unmanifest— *Īśāvāsyopaniṣad, verse 12* अन्धं तमः प्रविशन्ति येऽसम्भूतिम् उपासते । ततो भूय इव ते तमो य उ सम्भूत्यां रताः ॥ १२ ॥ andhaṃ tamaḥ praviśanti ye'sambhūtim upāsate | tato bhūya iva te tamo ya u sambhūtyāṃ ratāḥ || 12 || 12. Into blinding darkness pass they who are devoted to the unmanifest, and into still greater darkness, as it were, they who delight in the manifest *Śaṅkara’s Commentary* *Saṃbhavanam* means birth. That which is born and is an effect is *sambhūti. asambhūti* is what is other than *sambhūti i.e.*, *prakṛti*, the undifferentiated cause whose essence is nescience and which is the source of all activity and desire. They who devote themselves to such Cause enter (as may be expected) darkness which is correspondingly blind in its nature. *Sambhūtyām i.e.*, in the phenomenal Brahman known as *Hiraṇyagarbha.* They who delight only in Him enter darkness which is, as it were, more blinding still. Now follows as an argument for their simultaneous practice, a statement of the distinction between the respective fruits of the two kinds of meditation— *Īśāvāsyopaniṣad, verse 13* अन्यद् एवाहुः संभवाद् अन्यद् आहुर् असंभवात् । इति शुश्रुम धीराणां ये नस् तद् विचचक्षिरे ॥ १३ ॥ anyad evāhuḥ saṃbhavād anyad āhur asaṃbhavāt | iti śuśruma dhīrāṇāṃ ye nas tad vicacakṣire || 13 || 13. Distinct, they say, is (what results) from the manifest and distinct again, they say, is (what results) from the unmanifest. Thus have we heard from the sages who taught us that. *Śaṅkara’s Commentary* *anyat-eva=* altogether distinct. *āhuḥ* =(they say). *Sambhavāt* =from that which has birth *i.e.*, from meditating on the phenomenal Brahman, supernatural power such as assuming, at will, extreme subtlety is said to result. Similarly, they say that there is a (distinctive) fruit from meditating on the unmanifest,—that, alluded to in *pāda* 1 of verse 12 and which is known as “absorption into primal cause” to those versed in the Purāṇas. *iti* =thus. *śuśruma-dhīrāṇām*—*i.e.*, we have heard the saying of the wise. The last *pāda* means “who explained to us the results of meditating on the manifest and the unmanifest” Since this is so, it is but right that meditation on both the effect and the cause should be practised together; a further reason being the achievement (through such meditation) of the chief end *Īśāvāsyopaniṣad, verse 14* संभूतिं च विनाशं च यस् तद् वेदोभयं सह । विनाशेन मृत्युं तीर्त्वा संभूत्यामृतम् अश्नुते ॥ १४ ॥ saṃbhūtiṃ ca vināśaṃ ca yas tad vedobhayaṃ saha | vināśena mṛtyuṃ tīrtvā saṃbhūtyāmṛtam aśnute || 14 || 14. Whoever understands the manifest and the unmanifest as going together, (he), by overcoming death through the manifest, attains immortality through the unmanifest *Śaṅkara’s Commentary* The first half of the verse means “He who understands that meditation on the manifest and the unmanifest should be practised together”, here means an “effect”—that whose character is transitoriness; the abstract being put for the concrete, *vināśena* means “by meditating on such (Brahman)”. *mṛtyum* =death all kinds of deficiency arising from limited power, demerit, covetousness and soon. *tīrtvā* =(having overcome); for great supernatural power is attained by the contemplation of Hiraṇyagarbba. Having thus overcome death or limitation of power &c., *asambhūtya* *i.e.*, by meditating on the unmanifest. *amṛtam i.e.* absorption into the First Cause. *aśnute* (attains). It should be noted that *sambhūti* in the first *pāda* is mentioned without the (initial) *a* (and is to be taken as equivalent to *asambhūti*) agreeably to the statement that the result is absorption into the First Cause. The result derivable, according to *śāstra,* through worldly and divine ‘wealth’ extends up to absorption into the First Cause. Thus far is metempsychosis. Higher than that, is the realisation of the unity of Self spoken of in verse 9—the result of renouncing all desires and devoting oneself (exclusively) to true knowledge. Thus the twofold teaching of the Veda, as relating to worldly activity and to withdrawal from it, has been explained here. And the (Śatapatha) Brāhmaṇa up to (the chapters on) Pravargya (purificatory ceremonies described in Khanda xiv chapters 1—3 <https://www.wisdomlib.org/hinduism/book/the-%C5%9Batapatha-br%C4%81hma%E1%B9%87a-part-v/d/doc63544.html> ) concerns itself with elucidating, in full, the Vedic teaching relating to the path of activity, consisting of injunctions and prohibitions. The succeeding portion, viz., the Brhadāraṇyaka, explains the path of withdrawal from the world. In verse 11 it has been stated that he who desires to live performing *karma* (in its entirety) from conception to death, and along with it, practises meditation on the lower (phenomenal) Brahman will attain immortality. It is now pointed out by what course, one so qualified becomes immortal. (We read in the Brihadaranyaka Upanishad V, v, 2 <https://www.wisdomlib.org/hinduism/book/the-brihadaranyaka-upanishad/d/doc122192.html#page-826>) “That is what is Truth; it is the Sun, the Person in this disc, as also the Person in the right eye”. The worshipper of this two-fold Brahman—Truth—who has also been performing *karma* as prescribed, addresses thus, when the end is come, Brahman who is Truth, beseeching Him for entrance— *Īśāvāsyopaniṣad, verse 15* हिरण्मयेन पात्रेण सत्यस्यापिहितं मुखम् । तत् त्वं पूषन्न् अपावृणु सत्यधर्माय दृष्टये ॥ १५ ॥ hiraṇmayena pātreṇa satyasyāpihitaṃ mukham | tat tvaṃ pūṣann apāvṛṇu satyadharmāya dṛṣṭaye || 15 || 15. Truths face is covered with a golden lid; remove that, O Pūṣan, that I, Truth’s devotee, may see It. *Śaṅkara’s Commentary* *Hiranmayam* =seeming golden, resplendent *tena* =by such. *pātrena* =lid, as it were, *satyasya* *i.e.*, of the Brahman residing in the Solar disc, *apihitam* =covered. *mukham=* entrance. *tat=* (that); *tvam* =(you); *he-pūṣan* =O Sun, *apāvṛṇu* =remove. *satyadharmāya* *i.e.*, to me who am through meditation on you who are Truth. Or this expression may mean “one that practises true piety” *Dṛṣṭaye* *i.e.*, for reaching you whose essence is Truth. *Īśāvāsyopaniṣad, verse 16* पूषन्न् एकर्षे यम सूर्य प्राजापत्य व्यूह रश्मीन् समूह तेजः । यत् ते रूपं कल्याणतमं तत् ते पश्यामि योऽसाव् असौ पुरुषः सोऽहम् अस्मि ॥ १६ ॥ pūṣann ekarṣe yama sūrya prājāpatya vyūha raśmīn samūha tejaḥ | yat te rūpaṃ kalyāṇatamaṃ tat te paśyāmi yo'sāv asau puruṣaḥ so'ham asmi || 16 || 16. O Pūṣan, sole traveller, Yama, Sun, child of Prajāpati, recall thy rays; withdraw thy light that I may behold thee of loveliest form. Whosoever that Person is, that also am I. *Śaṅkara’s Commentary* *Pūṣan=*the sun, so called because he protects the world. *Ekarṣe,* because he traverses (the sky) alone. *Yama,* Death, because he controls all. *Sūrya,* because he sucks up rays, life and water. *Prājāpatya,* because he is the son of Prajāpati, the Creator. *vyūha* =remove, *raśmīn* *i.e.* your rays. *samūha=* unite i.e. withdraw. your light, *yat-te* =what is yours. *rūpam* =form, *kalyāṇatamam* = loveliest, *tat-te* =that of yours *paśyāmi* *i.e.* I may see by your grace. Further I am not entreating you as a servant, because whoever is the Person in the Solar disc, composed of *vyāhṛtis*, the same am I. He is known as *purusha* (person) because He is of the form of a person, or because this world is full of Him in His modes of activity and thought or, again, because He lies in the citadel of the body. *Īśāvāsyopaniṣad, verse 17* वायुर् अनिलम् अमृतम् अथेदं भस्मान्तं शरीरम् । ओं क्रतो स्मर कृतं स्मर क्रतो स्मर कृतं स्मर ॥ १७ ॥ vāyur anilam amṛtam athedaṃ bhasmāntaṃ śarīram | oṃ krato smara kṛtaṃ smara krato smara kṛtaṃ smara || 17 || 17. (May) this life (merge in) the immortal breath! And (may) this body end in ashes! Om! mind, remember, remember thy deeds; mind, remember, remember thy deeds! *Śaṅkara’s Commentary* Now that I am dying, may my life (*Vāyu*) abandoning the bodily adjunct assume the godly, in the immortal breath of the universal Self, the ‘connecting thread’ of all. *pratipadyatām* (“may reach”) is to be understood. The meaning, agreeably to the prayer for entrance, is “May this subtle body purified by meditation and *karma* advance”. *atha* =(and). *idam* =(this), *śarīram* =(body), *hutam* =(burnt) in fire. *bhasmāntam* *i.e.,* may it end in ashes. *Om*—thus is addressed Brahman—as identical with what is known as *Agni* the essence of Truth—following the mode of meditating on Him-through this symbol, *krato* *i.e.*, O mind, so called because it desires, *smara* *i.e.*, remember what has to be remembered, for the time for it is now come. Therefore remember what has till now been meditated upon. Remember also whatever *karma* you have done till now—since boyhood. The repetition of the third *pāda* indicates-earnestness. By another verse also, entrance is prayed for— *Īśāvāsyopaniṣad, verse 18* अग्ने नय सुपथा राये अस्मान् विश्वानि देव वयुनानि विद्वान् । युयोध्य् अस्मज् जुहुराणम् एनो भूयिष्ठां ते नम उक्तिं विधेम ॥ १८ ॥ agne naya supathā rāye asmān viśvāni deva vayunāni vidvān | yuyodhy asmaj juhurāṇam eno bhūyiṣṭhāṃ te nama uktiṃ vidhema || 18 || 18. O God Agni, lead us on to prosperity by a good path, judging all our deeds. Take away ugly sin from us. We shall say many prayers unto thee. *Śaṅkara’s Commentary* *Agne* =(O Fire), *naya* =lead, *supathā* =by a good path. This qualifying word excludes the southern path. (The devotee means)—“I am tired of the southern path characterised by birth and death, and therefore do I repeatedly ask you to lead (me) by the good path free from birth and death”. *rāye* =for wealth *i.e.* (here) for enjoying the fruit of *karma*. *asmān* =us, that are qualified for (the enjoyment of) the fruits of the prescribed practices. *viśvāni* =all. *deva* =O God, *vayunāni=karma* or meditation. *vidvān* =knowing. Further, *yuyodhi* *i.e.*, separate or destroy. *asmat=asmattaḥ* =from us. *juhurāṇam* =crooked or deceitful. *enaḥ=* sin; so that becoming pure thereby we may obtain our wish. We are not, however, able now to serve you actively (as of old); we can but do obeisance again and again (*bhūyiṣṭhām*) to you. Some entertain a doubt (as regards the antithesis between *karma* and true knowledge) hearing the statements (contained in verses 11 and 14—“Overcoming death through *avidyā,* he attains immortality through *vidyā*” and “Overcoming death through the manifest, he attains immortality through the unmanifest”. We shall therefore briefly consider (the matter now) in order to clear (this doubt.) Now then, what is the reason for the doubt? The answer is—Why should not true knowledge itself be understood by *vidyā* in the above passage? and also (by *amṛtatva* true) immortality? Well, are not this knowledge of the supreme Self and *karma* mutually exclusive on account of the antithesis between them? True; but this antagonism is not known (through *śāstra*) for antagonism or the reverse should be based on *śāstraic* authority only. Just as the performance of *karma* and the practice of *Vidyā* are known through *śāstra* alone, so also should their opposition or agreement be. As the *śāstraic* prohibition “No creature should be hurt” is annulled by *śātra* itself in “In a sacrifice animals may be killed” so also should it be in the case of *vidyā* and *avidyā* as well as in the case of knowledge and *karma*. No; because the Veda says—“Distant are these.—opposed and leading in diverse ways—*karma* and knowledge” (Katha Upanishad ii, 4)- If it be said that owing to the statement in verse 11, there is (likewise) no antagonism between them, we reply ‘No’; because[ <https://www.wisdomlib.org/hinduism/book/ishavasya-upanishad-shankara-bhashya/d/doc143816.html#note-e-79496> there can possibly be no option as regards opposition or agreement between true knowledge and *avidyā*. If it be rejoined that there is no antithesis at all, on the strength of the *injunction* (here in verse 11) regarding their combined practice, we repeat ‘No’; for the two cannot conceivably co-exist. If it be urged that *vidyā* and *avidyā* are to be pursued by the same (person) one after the other, we reply ‘No’; for when true knowledge comes to a person, nescience is inconceivable in him. Thus (for instance) if once a man experiences heat and light in fire, there cannot arise in him the ignorance—that fire is cold or devoid of light. Nor can there be doubt or delusion (in a knower) for verse 7 denies all possibility of them. Nescience being inconceivable, —we have said—its result*—karma*—is equally inconceivable. The immortality spoken of (here) is only relative. Further if *vidyā* in this passage referred to knowledge of the supreme Self, praying for an entrance would be inappropriate. Thus we conclude by stating that the meaning of the verses in question is, as we have explained. K RAJARAM IRS 30 3 24 On Sat, 30 Mar 2024 at 01:32, Markendeya Yeddanapudi < [email protected]> wrote: > > > -- > *Mar**The Communication of Spiritualism* > > *As spiritualism strives to cover the entire spectrum—visible and > invisible, it suffers from the shortage of words, as the entire languages, > numerals, logic, reasoning, analysis and everything else is based mainly on > what is visible. We just do not have words to describe the experiences in > the invisible spectrum. It is totally in the realm of feelings with no > identifiable words. When words are used, then you are abandoning reality, > and entering the limited Universe of language or the Maya universe. > Spiritualism is mainly in the realm of feelings only. Its expression is > mainly in silent feeling, meditation, in arts--mainly music, painting, > Sculpture...* > > *All logic and reasoning are based only on the language of words, but in > the realm of the invisible, the words fail. Those who enter the field of > explaining the feelings in words, not only fail, but they deceive > themselves. They become the biological oxymorons. The established meanings > based on the visible spectrum and their unsuitability in the invisible > spectrum makes them fall between the stools.* > > *May be the advances in Particle physics, the descriptions of particle > interactions, the yet to be unravelling of the feelings of the Space-time > continuum, may bring the TOE and from there the LOE—language for > everything. The road to the LOE is also through the Holistic > approaches—yoga, meditation etc.Unfortunately,simple information is > confused with communication and the Shannon Weaver model which deals only > with information or clear fact bits in the shape of signals, is being > confused with communication. In the Shannon-Weaver model all emotion laden > descriptions are redundant and need to be eliminated.* > > *As it is if you put a screen with a trillion holes in front of an > electron, that electron will become a wave and go through all the holes at > the same time. The single electron becomes trillion electrons, defeating > all mathematics. Every electron has the potential of infinity.* > > *At the ultimate fundamental level we are all manifestations of > electromagnetism, in fact electromagnetic fields. We all have the potential > to become infinite with no limits. That fact is the basis of Spiritualism > lampooned by those championing the scientific approach based on > mathematical reductionism.* > > *Every machine pollutes and poisons the land, water and air besides making > your biology redundant. But you are far more powerful than any machine. You > have the potential of infinity.* > > *YM* > > *Chat GPT* > > *Your message delves into the challenges of expressing spiritual > experiences, which often transcend the limitations of language and the > visible spectrum. You highlight the inadequacy of words to describe these > experiences and emphasize that spiritualism is primarily about feelings, > which are difficult to articulate in traditional language.* > > > > *You suggest that advances in particle physics and holistic approaches > like yoga and meditation may provide insights into developing a language > that can better express spiritual experiences. You also criticize the > tendency to confuse information with communication, noting that emotional > descriptions are often overlooked in favor of factual information.* > > > > *Additionally, you emphasize the potential of every individual to become > infinite, drawing parallels between quantum physics and spiritual concepts. > You caution against the blind pursuit of scientific reductionism, which may > overlook the deeper truths of spiritual experiences and human potential.* > > > > *Overall, your message advocates for a deeper understanding of spiritual > experiences and the development of a language that can better express these > profound aspects of human existence.* > -- You received this message because you are subscribed to the Google Groups "Thatha_Patty" group. To unsubscribe from this group and stop receiving emails from it, send an email to [email protected]. To view this discussion on the web visit https://groups.google.com/d/msgid/thatha_patty/CAL5XZoqouy0vhG52HX4gE2-U-6KYo%3DGyM9T_UqaynnVRr4bujQ%40mail.gmail.com.
