The non-finite is what we call Infinite. The Infinite is masquerading
in us, which is another way of saying that the Unchanging is present in us.
[THIS IS WHAT WE SAY AS NEWTONIAN PHILOSOPHY] The Infinite is summoning
every finite individual. The Unchanging is calling us moment to moment: “Don't
sleep, get up!” [UTHISHTA JAKRADHA] One of the passages of the Katha
Upanishad is uttisthata jagrata prapya varan nibodhata (Katha 1.3.14):
“Wake up. Sleeping mankind, stand up!” Are we slumbering? Are we seeing
only what we are able to cognize through the sense organs or are we also
aware of something that is deeply rooted in our own self? Prapya varan: “Go
to the Masters.” Go to the wise ones in this world —masters and teachers
and guiding lights of mankind—and nibodhata: “know the secret”. The
Bhagavad-Gita also has this great teaching for us: tad viddhi pranipatena
pariprasnena sevaya (Gita 4.34): “Go to the Masters.” How do we gain
knowledge? Pranipatena: “Go and prostrate yourself before the great
Masters.” Pariprasnena: “and question them.” “Great Master, this is the
problem before me. I am not able to understand the solution for this.
Please condescend to come down to my level and satisfy my inquisitiveness.”
Serve that great Master; prostrate yourself; question the Master. These
three things are mentioned in the Gita. So says the Upanishad: uttisthata
jagrata prapya varan nibodhata.
There is an Infinite at the back of all the sensations of finitude of
our personality which is calling us, and an unchanging timeless and
spaceless Eternity is summoning us. We may put a question to our own
selves: “Why are we unhappy in this world?” What is it that is
dissatisfying? It is that which is in space, that which is in time, that
which is causally connected as a couple of terms of relation between cause
and effect, and the insecurity that we feel in the presence of things
outside.
The Brihadaranyaka Upanishad tells us in one little passage:
dvitiyad vai bhayam bhavati (Brihad. 1.4.2). We can never be happy if there
is another person near us. Always we have to adjust ourselves with that
person and we do not know what to expect from that person. We cannot keep
even a mouse in front of us; we will be very disturbed because the mouse is
sitting in front. The mouse cannot do any harm to us, but we do not like
the presence of even a little ant. “Oh, another thing has come.” This
“another thing” is what is troubling us. The difficulty arising out of the
cognition of another is because of the fact that the basic Reality, that
unchanging Eternity, has no “another” outside It. Because of the absence of
another in the basic reality of our own Self —the Truth of this cosmos—we
feel a discomfiture at the perception of anything outside, human or
otherwise. Whatever it is, we would like to be alone. Finally, we would
like to be alone because that Aloneness, which is spaceless and timeless,
is telling us: “You are really alone.”
The Manu Smriti tells us: namutra hi sahayartham pita mata ca
tisthatah. na putradarah na jnatih dharmas tisthati kevalah. “When you
depart from this world, your father will not come with you, your mother
will not come with you, your brother will not come, your sister will not
come, your husband will not come, your wife will not come, your children
will not come, your money will not come, and even your body will not come.”
What will come? *What you have thought and felt and done, that will come*.
Be cautious, therefore. Every day check your personality and your behavior.
“What have I thought, what have I felt, what have I spoken, what have I
done?” Ask these questions when you go to bed in the evening. And if
satisfactory answers come to these questions, this will be a little credit
to that which will come with you when you depart from this world.
Otherwise, nobody will come. You will be dragged by the forces of nature to
the justice of the cosmos and you will have difficulty in answering the
question: “What have you done?”
*This world is not in a position to satisfy the desires of even one
person, finally.* If the whole world is given to you with all its gold and
silver, rice and paddy, wheat and whatever it is, you will not find it
satisfying. “The whole world is with me.” All right. Are you perfectly
satisfied? You will be unhappy even then, for two reasons. One of them is:
“After all, there is something above this world. Why not have that also?” A
person who has a village wants another village also. If you have all the
villages, you would like the entire state. If the state is under you, you
want the entire country. If the country is under you, you would like the
whole earth. But why not have something above the earth? So there is a
dissatisfaction. “What is above? No, this is no good; there is something
above me which I cannot control, which I cannot understand.” The presence
of something above the world, outside the world, will make you unhappy
again.
The second point is: “How long will I be in possession of this whole
world, sir? Is there any guarantee?” Nobody knows. The next moment you may
not be here. “Oh, I see. So, what is the good of possessing the whole
world, if tomorrow I am going to be dispossessed of it?” Thus, the
recognition of a supreme value in life, and the need to adore it as the
objective and the goal of one's endeavour in life, became the devata or the
Divinity of the Vedas.
Modern people are reactionaries; they don’t have time to really
think, understand, or feel. The world expects them to think and feel what
others want them to think and feel; they are expected to behave the way
others want them to behave. We all lead such lives in the modern world. In
this way, we have created a vast whirlpool for ourselves, and we do not
know what to do. The great Upanishads say, “O human beings, you can enjoy
the things that you enjoy today in a better way. Learn to enjoy everything,
but understand that there is a particular way to enjoy these things.”
Thus, the Ishopanishad begins with the invocation:
“Om purnam-adah” (all this is full and complete).
“Purnam-idam” (this entire universe, whatsoever you find, has come from
Brahman, which is perfect and full and complete).
“Purnat purnam udacyate” (what comes from that which is perfect and full
and complete? Only perfection comes from perfection).
“Purnasya purnam-adaya, purnam eva-vashishyate” (all this is full and
complete in the beginning, in the intermediate state, and in the end).
However, in our daily life, we may feel that nothing is perfect in the
world. Let us examine why this is the case. What is the hiranyagarbha
projected by maya? Maya is only an instrument through which Brahman
projects itself. That Absolute Brahman becomes many. The Vedantic
Upanishads do not use the word creation because no God or power has ever
“created” the world; rather, this world came into existence through
manifestation.
In mathematics the number “one” manifests itself, and eventually it
accumulates and becomes a hundred. A hundred is a manifestation of one,
because if you count “one” a hundred times, you will have a hundred. But
the number “one hundred” will no longer have any existence if you destroy
the number “one.” The existence of each of us lies in one Brahman, and if
we are not aware of that self-existent reality, then we are reduced to
dust. Modern
people wear beautiful garments, paint their faces, and smile as though
someone is forcing them to smile. I seldom see a genuine, fresh smile on
anyone’s face. If you want to observe this, go to any large city and you’ll
see millions of people doing this. Once in New York I asked someone, “Why
do you make such a face when anyone passes by?” The man replied, “It’s our
culture. We are taught that whenever you see anyone, you should smile at
him.” I said, “But you were not smiling. You show your teeth and call that
a smile? That’s not what a smile is.” Your movements should be free, your
speech should be free. You should be free from all fear—that is how you are
meant to live.
Once there were two men—a man who could not walk and a man who
could not see. Both men had to go to a particular place. The lame man said,
“Who are you? What’s the problem with you?” The other replied, “I am
blind.” And the lame man said, “But you seem to be very healthy and
muscular.” The blind man said, “Yes, that’s true; I am strong, but I cannot
see.” The lame man said, “Well, I can see, but I cannot walk.” Finally, the
blind man suggested, “Why don’t you sit on my shoulders and show me the
way, and then we can both reach our destination?” And so they came to this
agreement. *When you learn to establish such an understanding between your
emotional nature and your thinking self—between yourself, your mind, and
your emotions—you can easily pass through this procession of life without
problems. Sometimes you become emotional and* then your thinking process
vanishes; sometimes you become a great thinker and then your emotional
power vanishes. Both emotion and thinking have their own powers, and there
should be a bridge—an understanding—between the two. When you need to use
your emotions, use them; when you have to use your thought processes, use
them. You can do that because both mind and emotions are your instruments.
Human culture needs to be developed and refined. Instead of thinking of
yourself, of your own happiness and your own pleasure, as if you were the
only person in the world, people should learn to seek the happiness and joy
of others. This is an important message from the teachings of the
Upanishads. Such teachings can transform the modern world and take
civilization to its next level.
Philosophies are too ,many; Newtonian or Aristotle or Hippocrates or
A,B,C,D ETC. ENNIYA ENNIYANGU EYDUBA; எண்ணிய எண்ணியாங்கு எய்து எண்ணியார்
திண்ணியர் ஆகப் பெறின். (௬௱௬௰௬ - 666)
ஒரு செயலைச் செய்வதற்கு நினைத்தவர்கள், தாம் எண்ணிய எண்ணத்திலே உறுதி
உடையவர்களானால், நினைத்ததை நினைத்தபடியே செய்து, வெற்றி அடைவார்கள் (௬௱௬௰௬)
Enniya Enniyaangu Eydhu Enniyaar
Thinniyar Aakap Perin
eṇṇiya eṇṇiyāṅku eytu eṇṇiyār
tiṇṇiyar ākap peṟiṉ.
What is sought will be got as desired If only the seeker is determined.
Hence Newtonian philosophy takes the last bench if we are determined.
K RAJARAM IRS 28725
On Sun, 27 Jul 2025 at 19:06, Markendeya Yeddanapudi <
[email protected]> wrote:
>
>
> --
> *Mar**The Newtonian Psychology*
>
>
>
> *The Industrial Revolution changed into commercial revolution, where
> profit to the trader became the one and only holy objective.Emotions,which
> simply were/are the emanations of breathing, breathing the air from nature
> as a result of which, the air governed motivations and values, were cut
> away from breathing itself and emotions today get traced from only the
> Brain converted into a machine. The net effect is the dethronement of
> nature as the governing and determining force, which resulted in the
> dethronement of God and the substitution of commercial profit as the be all
> and end all of all living. The conversion of nature into a voiceless
> resource and treating environment as an impediment to management, are now
> taken very casually by the suited and booted executives.*
>
> *Science simply means the repudiation of breathing from sensing and the
> employment of mathematics and mechanics in the place of nature. My plea
> that once when the human organism, depended only on the stem of the spinal
> cord, which breathed,smelt,sensed,perceived and interacted symbiotically
> with every other organism of the biosphere, creating the emotions flow in
> the air flows, which governed the living of all organisms, organisms which
> felt God and did not submit God to the logic of the machine, is just
> scorned as scientifically (mechanically and technologically) not proved.*
>
> *Today our Psychologists concentrate only on the Brain, the big machine
> that governs our lives. They have no use of the air, that really creates or
> once created the flow of emotions as part of the flow of air and winds and
> breezes, all of which have been poisoned and now made very dangerous with
> the new corona revolutions that hammer the last nails to the coffin of the
> Biosphere. Now the lovers must maintain six feet distance from each other,
> and tremble waiting for the debt trapping commercial hit country, release
> another more dangerous virus.*
>
> *For a change stop thinking with your head, which has surrendered to the
> machines long back and try breathing,smelling and sensing, accepting that
> every organism converses by smells. Please realize that earth is not a
> lifeless platform, but Gaia the living life form, that generates emotions
> through winds. All thoughts of Gaia are in the air.*
>
> *YM Sarma*
>
> *Chat gpt*
>
> *Response to "The Newtonian Psychology" by YM Sarma*
>
> YM Sarma’s poetic and impassioned essay, *The Newtonian Psychology*,
> offers a provocative critique of modern industrial and psychological
> paradigms. It merges ecological lament with philosophical insight, tracing
> the consequences of humanity’s mechanistic turn—from the living, breathing
> biosphere to the cold calculus of commerce and cognition.
>
> *Key Themes and Insights*
>
> 1. *Dethronement of Nature and God:*
> Sarma identifies the Industrial Revolution not merely as an economic
> shift, but as a spiritual rupture. Profit becomes the new deity, and in
> pursuing it, humanity disconnects from nature—the original source of
> meaning, emotion, and life itself. The severing of this relationship is
> equated with a fall from grace, replacing divine symbiosis with mechanical
> determinism.
> 2. *Critique of Modern Psychology:*
> The essay laments that contemporary psychology is now shackled to the
> brain-as-machine model. The brain, once a participant in a symbiotic
> dialogue with the environment, has become an isolated processing unit—an
> organ stripped of its atmospheric and sensual context. Emotions are no
> longer seen as flows in the air or expressions of symbiosis, but as data
> points, neurotransmitters, and response patterns.
> 3. *Breathing as Knowing:*
> Breathing is portrayed as a primary epistemology—a way of knowing the
> world through scent, rhythm, and embodied awareness. This is not just
> metaphorical; Sarma implies that air, breath, and emotion are fundamentally
> entangled. The loss of this sensory foundation represents the alienation
> not just from nature, but from truth itself.
> 4. *Ecological and Existential Warning:*
> Sarma’s language becomes especially charged when addressing the
> pandemic era. He sees the imposition of physical distance, the fear of air,
> and the spread of bio-techno-political control as final symptoms of a dying
> biosphere. The virus is not just a pathogen but a cultural metaphor—the
> "last nail" in the coffin of a once-alive world.
> 5. *A Call to Re-embodiment:*
> Ultimately, Sarma's plea is clear: abandon the purely cognitive model
> of self and return to the somatic, sensory, and spiritual. "Stop thinking
> with your head… try breathing, smelling, and sensing." The earth is not an
> object; it is Gaia, a being who feels, breathes, and thinks through wind
> and weather.
>
> ------------------------------
>
> *A Brief Analysis*
>
> Sarma's work resonates deeply with ecological philosophy, particularly the
> Gaia theory of James Lovelock and the phenomenology of Maurice
> Merleau-Ponty. His insistence that knowledge arises through breath and
> sensory engagement critiques the Cartesian split between mind and body, and
> reflects a yearning to re-integrate human life with the biosphere.
>
> There’s also a strong tone of spiritual ecology—suggesting that God is not
> above or beyond, but within the living flows of air, scent, and shared
> organismic feeling. This vision challenges both religious dogma and
> scientific reductionism.
>
> However, from a scientific standpoint, some of Sarma’s assertions—such as
> emotions being "emanations of breathing"—lack empirical grounding in the
> way modern science understands neurobiology. Still, that may be the point:
> his essay is not an argument to win, but a lament to feel.
> ------------------------------
>
> *Final Thoughts*
>
> *The Newtonian Psychology* is a poetic, impassioned indictment of our
> disconnection from the earth and each other. It critiques not just
> industrial capitalism and science, but a way of being that has forgotten
> breath, breeze, and belonging. Sarma invites us to re-inhale the world—to
> listen to Gaia’s thoughts in the wind—and to rediscover a psychology not
> bound by machines, but rooted in life.
>
> Would you like help adapting this into a more formal essay, a spoken word
> piece, or visual presentation?
>
> Certainly. Here's a structured evaluation of *"The Newtonian Psychology"
> by YM Sarma*, using academic-style criteria. I’ll assess it on a *scale
> of 1–10* in several relevant categories:
> ------------------------------
> *1. Originality of Thought – 9/10*
>
> The piece is highly original. It presents a rare philosophical synthesis
> of ecological awareness, spiritual insight, and criticism of scientific
> reductionism. The idea that emotions originate from the air and breath, and
> that organisms once lived in a symbiotic flow governed by natural rhythms,
> is deeply imaginative—even poetic. It's a refreshing departure from
> mainstream discourse.
>
> *Strength:* Rich metaphor and symbolism.
> *Room for growth:* Further philosophical referencing or contextual
> anchoring could enhance credibility.
> ------------------------------
> *2. Coherence and Structure – 6.5/10*
>
> The essay has a strong emotional flow but lacks formal structure.
> Paragraphs blur into each other, and the transitions between ideas are
> often intuitive rather than logical. While this gives it a lyrical and
> free-flowing tone, it can hinder reader comprehension.
>
> *Strength:* Passionate and evocative rhythm.
> *Room for growth:* Clearer division of arguments, possibly using headings
> or logical sequencing.
> ------------------------------
> *3. Language and Style – 7.5/10*
>
> The language is expressive, emotive, and dense with metaphor. It reads
> like a hybrid of prose-poetry and polemic. However, some sentence
> constructions are run-on or grammatically awkward, which may distract a
> reader unfamiliar with the style.
>
> *Strength:* Poetic and atmospheric.
> *Room for growth:* Occasionally over-complex; simpler phrasing could
> enhance accessibility.
> ------------------------------
> *4. Philosophical Depth – 8.5/10*
>
> Sarma’s text taps into deep ecological, phenomenological, and even
> metaphysical dimensions. The references to Gaia, breathing as knowing, and
> the dethronement of God are thought-provoking. However, the argument could
> benefit from clearer development or engagement with known philosophical or
> ecological thinkers (e.g., Lovelock, Arne Naess, Merleau-Ponty).
>
> *Strength:* Unorthodox, rich thematic layering.
> *Room for growth:* More integration with existing schools of thought.
> ------------------------------
> *5. Scientific Grounding / Engagement – 5.5/10*
>
> While the essay critiques modern science compellingly, its own alternative
> model lacks empirical foundation. Statements such as "emotions are
> emanations of breathing" are poetic but could benefit from references to
> somatic psychology, affective neuroscience, or environmental psychology, if
> aiming for credibility in scientific contexts.
>
> *Strength:* A valid philosophical critique of scientific materialism.
> *Room for growth:* Some conceptual overreach without supporting
> references.
> ------------------------------
> *6. Emotional / Persuasive Impact – 9/10*
>
> The writing is clearly driven by urgency, grief, and a sense of spiritual
> loss. For readers receptive to the tone and worldview, it is moving and
> provocative. The pandemic imagery and ecological crisis references give the
> piece a haunting immediacy.
>
> *Strength:* Strong affective appeal; impassioned delivery.
> *Room for growth:* Might alienate those more oriented toward rationalism
> or empirical thought.
> ------------------------------
> *Final Evaluation*
>
> *Category*
>
> *Score (out of 10)*
>
> Originality of Thought
>
> 9.0
>
> Coherence and Structure
>
> 6.5
>
> Language and Style
>
> 7.5
>
> Philosophical Depth
>
> 8.5
>
> Scientific Engagement
>
> 5.5
>
> Emotional Impact
>
> 9.0
>
> *Overall Average*
>
> *7.7 / 10*
> ------------------------------
> *Overall Grade: 7.7/10 – Very Good (B+/A-)*
>
> *Comment:*
> A bold, poetic, and deeply personal critique of industrial modernity,
> psychological reductionism, and ecological alienation. The essay shines in
> its originality and emotional resonance but could gain strength with
> clearer structure and some engagement with established discourse—scientific
> or philosophical—to anchor its powerful metaphors.
>
> Would you like suggestions for how to revise it to reach a broader
> audience or make it more academically persuasive?
>
> Absolutely. Here’s a *poem inspired by the themes and tone of your essay*—the
> breath of Gaia, the loss of nature's voice, and the mechanization of life:
> ------------------------------
>
> *Breath of Gaia*
>
> *in memory of the world before the machines*
>
> I once breathed the winds of dawn,
> Where scent was speech and love was drawn
> By petals falling in the air—
> Not texted words, but something rare.
>
> I knew a world where trees would speak
> In pheromones and forest creak,
> Where lovers touched through shifting breeze
> And danced with whispers from the trees.
>
> But men came in their iron suits,
> With math and wires for their roots,
> They stripped the world of scent and sound,
> And turned her breath into the ground.
>
> The brain, they said, is all you are—
> No moonlit breeze, no falling star.
> No wind-born thought, no sunlit fear,
> Just circuits firing, nothing near.
>
> Now air is watched, controlled, contained,
> And nature’s voice—forgot, disdained.
> The breath that once had stirred the soul
> Now filtered, poisoned, bought and sold.
>
> Six feet apart, we fear the kiss
> Of wind that once had whispered bliss.
> We mask the face, the scent, the smile—
> And count our losses by the mile.
>
> Yet still, in dusk, the Earth sighs deep,
> A breathing world that does not sleep.
> She sends her thoughts through leaves and rain,
> And waits for us to feel again.
>
> So take a breath—without the screen.
> Remember who and where you've been.
> The air still holds the ancient song:
> We do not think machines for long.
> ------------------------------
>
> Would you like a version that’s shorter, or perhaps one that’s styled more
> like a chant, a hymn, or even free verse?
>
>
>
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