Sri Ymji equates perception with the electro mahnatism. Perception
of brahmam alone is real; but those who perceived, do not disclose
theradter, as they are bot here or turned siddha purushas. Other perception
is maya. Maya is unstable, destructive and impermanent.
Brahman is the real truth of our existence: in Brahman we live,
move, and have our being. “All this is indeed Brahman,” the Upanishads—the
scriptures that form Vedanta philosophy—declare. The changing world that we
see around us can be compared to the moving images on a movie screen:
without the unchanging screen in the background, there can be no movie.
Similarly, it is the unchanging Brahman—the substratum of existence—in the
background of this changing world that gives the world its reality.
Yet for us this reality is conditioned, like a warped mirror, by time,
space, and causality—the law of cause and effect. Our vision of reality is
further obscured by wrong identification: we identify ourselves with the
body, mind, and ego rather than the Atman, the divine Self.
This original misperception creates more ignorance and pain in a domino
effect: identifying ourselves with the body and mind, we fear disease, old
age and death; identifying ourselves with the ego, we suffer from anger,
hatred, and a hundred other miseries. Yet none of this affects our real
nature, the Atman.
Maya can be compared to clouds which cover the sun: the sun remains in the
sky but a dense cloud cover prevents us from seeing it. When the clouds
disperse, we become aware that the sun has been there all the time. Our
clouds—maya appearing as egotism, selfishness, hatred, greed, lust, anger,
ambition—are pushed away when we meditate upon our real nature, when we
engage in unselfish action, and when we consistently act and think in ways
that manifest our true nature: that is, through truthfulness, purity,
contentment, self-restraint, and forbearance. This mental purification
drives away the clouds of maya and allows our divine nature to shine forth.
Shankara, the great philosopher-sage of seventh-century India, used the
example of the rope and the snake to illustrate the concept of maya.
Walking down a darkened road, a man sees a snake; his heart pounds, his
pulse quickens. On closer inspection the “snake” turns out to be a piece of
coiled rope. Once the delusion breaks, the snake vanishes forever.
Similarly, walking down the darkened road of ignorance, we see ourselves as
mortal creatures, and around us, the universe of name and form, the
universe conditioned by time, space, and causation. We become aware of our
limitations, bondage, and suffering. On “closer inspection” both the mortal
creature as well as the universe turn out to be Brahman. Once the delusion
breaks, our mortality as well as the universe disappear forever. We see
Brahman existing everywhere and in everything.
This original misperception creates more ignorance and pain in
a domino effect: identifying ourselves with the body and mind, we fear
disease, old age and death; identifying ourselves with the ego, we suffer
from anger, hatred, and a hundred other miseries. Yet none of this affects
our real nature, the Atman.
Maya can be compared to clouds which cover the sun: the sun remains in the
sky but a dense cloud cover prevents us from seeing it. When the clouds
disperse, we become aware that the sun has been there all the time. Our
clouds—maya appearing as egotism, selfishness, hatred, greed, lust, anger,
ambition—are pushed away when we meditate upon our real nature, when we
engage in unselfish action, and when we consistently act and think in ways
that manifest our true nature: that is, through truthfulness, purity,
contentment, self-restraint, and forbearance. This mental purification
drives away the clouds of maya and allows our divine nature to shine forth.
Shankara, the great philosopher-sage of seventh-century India, used the
example of the rope and the snake to illustrate the concept of maya.
Walking down a darkened road, a man sees a snake; his heart pounds, his
pulse quickens. On closer inspection the “snake” turns out to be a piece of
coiled rope. Once the delusion breaks, the snake vanishes forever.
Similarly, walking down the darkened road of ignorance, we see ourselves as
mortal creatures, and around us, the universe of name and form, the
universe conditioned by time, space, and causation. We become aware of our
limitations, bondage, and suffering. On “closer inspection” both the mortal
creature as well as the universe turn out to be Brahman. Once the delusion
breaks, our mortality as well as the universe disappear forever. We see
Brahman existing everywhere and in everything.
2, 3. Maya is not non-existent because it appears; neither is it existent
because it is destroyed by the dawn of knowledge. Maya is not That. It is
an indescribable appearance.
The root-meaning of the word "Maya" indicates its non-existent nature. But
we cannot account for the existence of a non-existent appearance. Even
appearance is after all not non-existent, for a non-existent thing never
is, and an appearance is something which is. Otherwise, one could not talk
of and speculate over appearances. Maya is therefore not non-existent
because it appears to us, and it is not even existent for it is
non-enduring. This mystery eludes all reason and logic and cannot be
determined its nature by any metaphysics. The greatest philosophers began
to hide themselves within the conviction that the human mind is not
all-knowing and therefore it cannot answer trans-empirical questions.
Somehow Maya exists. Why it cannot be said. And somehow Maya disappears.
Why it cannot again be said. It is an illusion that has deceived even the
wisest of men and has led astray even the ablest of geniuses. Only
Self-Knowledge or intuitive illumination can solve the why and how of Maya.
Maya is not that. It is not Brahman and yet, it is the Power of Brahman. It
is a deceptive and indescribable appearance which not only makes the
individual forget the Unity of Brahman but in addition to it presents an
unreal distractive phenomenon of diversity. Intellect which is rooted in
egoism is the distracting factor in the individual and the Anandamaya-Kosha
or the sheath of ignorance is the veiling factor. Maya is, therefore, a
beginningless play of cosmic imaginative force which apparently divests the
Eternal Nature of its Indivisibility and makes it put on a variety of forms
in its own being and further gives way to the descension into strong
attachment of such egoistic centres of consciousness to their particular
forms and experiences. Maya is termed in many ways, appearance, power,
force, phenomenon, and the like, which all go to point to its unreal
character and its untrustworthy behaviour. Every thought, therefore, is an
activity in the realm of Maya, for all thoughts spring from individual
consciousness which is itself the effect of the diversifying nature of
Maya. All individuals, right from the supreme Ishwara, down to the
insignificant creature of the netherlands are within the boundaries of
Maya, differing only in the degree or the extent to which each is
influenced by it.
03_03
4, 5. Maya is Indescribable (Sat-Asat-Vilakshana Anadi Bhava Rupa
Anirvachaniya Maya). She is neither Sat nor Asat. Maya is Anadi Santam. She
is beginningless but has an end only for the sage who has realised the
Self. Maya is Suddha Sattwa or pure Sattwa.
Maya is neither Sat nor Asat, neither real nor unreal, neither is, nor is
not. It transcends human comprehension, it stands above all ratiocination,
it controls even the reasoning capacity of the individual. The degree of
intelligence of a person is proportional to what extent he is freed from
the stupefying influence of Maya. It is hard to withdraw oneself from its
clutches for it originates from and is based on the Eternal Brahman Itself.
That which is based on the Infinite Reality must therefore be a hideous
power difficult to win victory over. To extricate oneself from the hypnotic
effect of this Divine Illusion the individual has to dehypnotise himself
into the consciousness of Self-Illumination and absoluteness.
The nature of Maya is Anadi-Bhava or beginningless existence and is
Anirvachaniya or inexpressible by speech. It is Sat-Asat-Vilakshana,
distinct from existence and non-existence. It is Anadi-Santam, without
beginning, but with an end. It is ended by Brahmajnana or Absolute Wisdom
arrived at through intense meditation or Nididhyasana. Maya differs from
Brahman in that Brahman is Anadi-Anantam, beginningless and endless,
whereas Maya is Santam or removable. The origin of ignorance cannot be
found out, but it is well known that sages who have realised the Eternal
Brahman free themselves from the effects of Maya. One can only tell how to
free oneself from Maya, but one cannot say why Maya creates a universe.
Hence Prakriti creates an illusion of greenery and can
refurbish by itself; our job is respect them. However , disrespect is also
another MAYA of the other side of the Purusha only.
KR IRS 4924
On Tue, 3 Sept 2024 at 21:55, Markendeya Yeddanapudi <
[email protected]> wrote:
>
>
> --
> *Mar*The Dynamics of Perception
>
>
>
> Life is continuous perception. It is just electromagnetism. The Universe
> is the ultimate ocean of electromagnetism. The perceiving forms are life
> forms, forms of electromagnetism. In the billions of stars, planets and
> moons in the billions and billions of galaxies, electromagnetism is weaving
> continuously diverse or Multiverse perceptions. As the life forms, are
> units of perception in the Universe, just like the cells in our body, the
> Universe itself is the grand perceiving entity; the ultimate life form.
> Electromagnetism is the fuel of life for the universe.
>
> The Holistic approach consists of connecting oneself as an apparatus of
> electromagnetism, to the universe of electromagnetism. It is based on the
> fact that you are part of nature and cannot be an outside observer of
> nature to do the science based on the feelings-less and emotions-less
> mechanical paradigm. There can be no unbiased observation. You are
> connected to nature and if you create technology for the unbiased
> observation, you end up destroying nature. Every machine poisons the land,
> water and air on earth.
>
> On the earth every life form interacts emotionally with nature including
> every other life form. That interaction cannot be eliminated as it is the
> basic feature of the creation of electromagnetism.
>
> Perceptions simply are photon-synthesized continuously. There is a
> gigantic feelings based and emotions based education in the universe, where
> every life form becomes the student of the ultimate college participating
> in the collegial education. College means teamed up study based on
> emotional symbiosis or electromagnetic symbiosis.
>
> The basic qualification to become a student of the grand college, is to
> realize and feel that all of us, in fact the universe itself is abstract,
> and when you do meditation you eliminate the 3D consciousness, may be
> become just part of the great time dimension as the only dimension. In
> meditation you make your mind blank, close your eyes and deaf to all
> sounds. When you practice this meditation, you enter the grand world of the
> universe which perceives.
>
> There is fundamental problem one confronts in the explanation and
> elucidation of this experience. The grand abstract cannot be represented in
> our day today 3D vocabulary. May be the curvature of space-time, gives a
> foothold to develop the new language of converting the abstract into the 3D.
>
> The curvature of space-time means, that the electromagnetic waves bend due
> to gravity when they near a large body. Many of them get captured into that
> large body and start photon-synthesis or devise tricks to escape and rejoin
> the electromagnetic waves, creating perceptions.
>
> Perception ultimately is the struggle to reach the speed of light and
> become part of the grand abstract ocean, the universe, consisting of
> electromagnetism.
>
> Now every university is participating in the frenzy to promote AI, the
> emotions-less and feelings-less world, the electromagnetic perversion. The
> AI of course will be used for economic activity which means the destruction
> of nature.
>
> When we die we cannot take a single machine with us. But we take all our
> feelings with us as they are abstract and have become free from the
> physical body.
>
> A cell before splicing into two carries out Autopoesis, that is there is a
> big check of every aspect of the great mini universe, the cell microscopic
> in size. Similarly before death in the last minutes of life one remembers
> one’s record of living and self judges, before dying or before becoming
> part of the great abstract world. There it is only feelings and emotions
> that function and no machine participates.
>
> Remember that you cannot quantify a single emotion, the ultimate
> ingredient of life. And quantification may not be possible in the
> Autopoesis before death. You have to leave your mathematics and mechanics.
>
> YM
>
> Chat GPT
>
> The text you've shared delves into the concept of perception as a
> fundamental and continuous process intertwined with the very fabric of the
> universe. The author, YM Sarma, presents a holistic view of perception that
> connects human experience with the electromagnetic nature of the universe,
> blending scientific ideas with metaphysical and philosophical reflections.
>
>
>
> ### Key Themes:
>
>
>
> 1. **Electromagnetism as the Essence of Life and the Universe:**
>
> - The universe is depicted as a vast ocean of electromagnetism, with
> life forms acting as individual units of perception within this grand
> system. The idea is that perception itself is an electromagnetic process,
> where photons (light particles) play a crucial role in the synthesis of
> perceptions.
>
>
>
> 2. **Holistic Perception:**
>
> - The holistic approach advocated by Sarma involves recognizing the
> interconnectedness of all life forms with the universe. This connection
> implies that observation cannot be truly unbiased because the observer is
> inherently part of the system being observed.
>
>
>
> 3. **Meditation and the Abstract Universe:**
>
> - Meditation is presented as a method to transcend the limitations of
> three-dimensional (3D) consciousness, allowing one to enter the "grand
> world of the universe which perceives." In this state, the mind becomes
> blank, and the practitioner connects with the abstract, non-physical
> dimensions of existence.
>
>
>
> 4. **Limitations of Language and Perception:**
>
> - The author acknowledges the difficulty in expressing abstract
> experiences in the conventional 3D vocabulary. This reflects the challenge
> of conveying profound spiritual or metaphysical insights using language
> rooted in material and everyday experiences.
>
>
>
> 5. **Critique of Artificial Intelligence (AI):**
>
> - The text criticizes the current emphasis on AI, which is described as
> an "emotions-less and feelings-less world." This is seen as a perversion of
> the natural electromagnetic symbiosis that characterizes life and
> perception, suggesting that AI-driven economic activities contribute to the
> destruction of nature.
>
>
>
> 6. **Autopoiesis and the Final Moments of Life:**
>
> - Sarma draws an analogy between the process of cell division
> (autopoiesis) and the moments before death. Just as a cell undergoes a
> self-check before dividing, a person reviews their life in the final
> moments, focusing on emotions and feelings rather than material aspects.
> This process is depicted as a preparation for rejoining the abstract,
> electromagnetic universe.
>
>
>
> ### Philosophical and Spiritual Insights:
>
>
>
> The author’s reflections align with several spiritual and philosophical
> traditions that emphasize the unity of all life and the interconnectedness
> of the cosmos. The emphasis on electromagnetism as the basis of perception
> resonates with both scientific and mystical understandings of light and
> energy.
>
>
>
> ### Educational and Societal Implications:
>
>
>
> The critique of AI and the modern technological paradigm suggests a call
> for a return to more natural, emotion-centered ways of living and learning.
> The text promotes a holistic education that integrates emotional and
> spiritual development with scientific understanding, opposing the
> mechanistic and reductionist tendencies of contemporary society.
>
>
>
> Overall, the text is a profound meditation on the nature of perception,
> the universe, and the role of humans within this vast, interconnected
> system. It challenges readers to reconsider the way they engage with the
> world and to embrace a more holistic and emotionally rich approach to life.
>
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