Cause and effect of perception and paradigm in B G the science and
Philosophy
“Paradigms act as physiological filters ~ we quite literally see the world
through our paradigms.” ~Joel Barker
I The term "B G" in the context of perception and paradigms likely
refers either to the Basal Ganglia in neuroscience or to the concept of
Background/Ground in Gestalt psychology, as the acronym does not have a
widely established meaning on its own. The cause-and-effect relationships
differ significantly depending on the interpretation.
Interpretation 1: Basal Ganglia (BG)
In neuroscience and psychology, the Basal Ganglia (BG) are subcortical
brain regions involved in motor control, cognition, emotion, and
perception, particularly in predictive processing.
Cause (Function): The normal function of the BG involves regulating
top-down sensory expectations and gating information, effectively acting as
a filter for conscious perception and helping to maintain a stable,
"typical" experience of the world. They play a key role in processing
prediction errors—mismatches between expectations and sensory input—which
help refine cognitive models of the world.
Effect (Dysfunction/Pathology): Dysfunction or imbalance in the
dopaminergic systems within the BG can lead to:
Hallucinations/Psychosis: Conditions like schizophrenia, linked to
increased dopaminergic tone in the striatum (part of the BG), may involve
"overweighting" internal predictions relative to actual sensory signals.
This causes a disconnect with the external world and the perception of
non-existent stimuli.
Altered Perception: Under the influence of psychedelic drugs or due to BG
pathology, perceptions become unconstrained and abnormal in time and
content.
Attentional Issues: Reduced dopaminergic tone in the BG has been associated
with longer "attentional blinks" (a temporary lapse in attention).
Interpretation 2: Background/Ground (BG) in Gestalt Psychology
In Gestalt psychology's figure-ground perception paradigm, "ground" (or
background, sometimes abbreviated as BG) refers to the backdrop against
which a main object (figure) is perceived.
Cause (Influencing Factors): The perception of what constitutes the
"figure" versus the "ground" is influenced by:
Compositional Cues: Factors like contrast, color, size, sharpness, and
spatial relationships determine which element becomes the figure.
Subjective Factors: Attention, intention, and prior knowledge can influence
which part of an ambiguous image an observer perceives as the figure.
Effect (Perceptual Outcome):
Object Recognition: This process allows the brain to simplify complex
visual inputs and differentiate objects from their environment, which is
vital for survival (e.g., finding food or detecting threats).
Ambiguity/Illusions: In cases where figure and ground compete, such as the
classic Rubin vase illusion, the same visual input can lead to two
different, alternating perceptions (a vase or two faces). This highlights
the brain's active role in interpreting stimuli based on available cues.
In general, paradigms (our mental filters or frames of reference) determine
our perception, and our perceptions, in turn, reinforce or, when challenged
by new data, cause a shift in those underlying paradigms.
II Psychology
The Upside
The world is complex. So are humans. That means in any single moment there
is an overwhelming amount of information available to us.
“Paradigms are functional because they help us distinguish data that is
important from that which is not. The rules tell us how to look at the data
and then how to deal with it.” ~Joel Barker, Paradigms: The Business of
Discovering the Future
That is one of the advantages of a paradigm. Paradigms help us attend to
what bits of information are most relevant to the game we are playing,
while not getting lost in the weeds of extraneous information. This helps
us stay focused and efficient.
The Downside
But, if we’re not careful, this paradigm-as-a-filter perk can become
problematic by (1)filtering out information we might actually need, or
(2)self-reinforcing a paradigm which might not be serving us any longer.
“Any data that exists in the real world that does not fit your paradigm
will have a difficult time getting through your filters. You will see
little if any of it. The data that does fit into your paradigm, not only
makes it through the filter, but is concentrated by the filtering process
thus creating an illusion of even greater support for the paradigm.” (Joel
Barker, Paradigms: The Business of Discovering the Future)
This is the “Paradigm Effect”
“What may be perfectly visible, perfectly obvious. to persons with one
paradigm, may be, quite literally, invisible to persons with a different
paradigm. This is the Paradigm Effect.” (Joel Barker, Paradigms: The
Business of Discovering the Future)
George Lackoff, a cognitive linguist and philosopher, speaks to this
phenomenon from a brain-based approach when discussing worldviews:
“We need to understand how the brain works. Ideas don’t float in the air,
they’re in your neurocircuitry. If you have a worldview ~ your
understanding of the world in general ~ then that’s a lot of neurocircuits.
Those neurocircuits for a worldview are fixed. Once they are fixed, they
become what you might call a “neurofilter”…you can only understand what
your brain allows you to understand, so if you have only one worldview,
you’re stuck to understand things that fit that worldview and if
information comes in that doesn’t fit it, it will be either not noticed,
ignored, ridiculed or attacked.” (George Lackoff interview with Tavis
Smiley, :55–1:30)
How to Work with the Paradigm Effect
Be Aware
Being aware of the Paradigm Effect is the first step to working more
effectively with it. It helps us begin to rethink the cliche, “I’ll believe
it when I see it,” and understand that the reverse is more accurate, “I’ll
see it when I believe it.”
III Philosophy
In the Bhagavad Gita, one's perception (pratyaksha) and worldview (paradigm)
are shaped by the three gunas (modes of material nature) and are often an
effect of ignorance (avidya) and material attachment. The ultimate effect
of a flawed paradigm is a cycle of suffering (samsara), while the correct
paradigm leads to liberation (moksha).
The Cause of Perception and Paradigm
The Bhagavad Gita identifies several key causes for an individual's
perception of reality:
Avidya (Ignorance) and Maya (Illusion): The primary cause of a distorted
paradigm is avidya, the spiritual ignorance that leads one to misidentify
the temporary material body and mind as the true Self (Atman). This is the
fundamental illusion (maya) that covers the true nature of reality.
Gunas (Modes of Nature): The three gunas—sattva (goodness), rajas
(passion), and tamas (ignorance)—constantly intermingle and determine one's
nature, behavior, thoughts, and, critically, one's perception of the world.
A tamas-dominant person is deluded and sees things in a distorted,
self-centered way, while a sattva-dominant person is inclined towards
knowledge and sees things with greater clarity.
Contemplation and Attachment: The cycle begins with repeated contemplation
of sense objects, which leads to attachment (sanga), then desire (kama),
and eventually anger (krodha) if the desire is unfulfilled. This cycle of
mental engagement with the material world hardens one's paradigm and
reinforces the illusion of a reality separate from the divine.
Belief System: One's belief system, centering on what one values as the
source of happiness, shapes their perception and, consequently, their
reality.
The Effect of Perception and Paradigm
The individual's paradigm has profound effects on their mental state,
actions, and ultimate destiny:
Spiritual Downfall and Suffering: A perception rooted in material
attachment and illusion leads to a cycle of suffering, delusion, and loss
of intellectual discrimination (buddhinasho). The person becomes a slave to
their impulses and remains entangled in the material world.
Actions and Karma: Perception dictates action. Actions performed with
attachment to their results (due to a flawed paradigm) create karma and
bind the individual further to the cycle of birth and death.
Inner Peace or Turmoil: A person who is not disturbed by the flow of
desires and has a steady, non-attached mind attains peace and liberation.
In contrast, one with a distorted perception experiences continuous inner
turmoil and anxiety.
Transcendence and Liberation: The effect of a transformed, spiritually
aligned paradigm (achieved through self-knowledge, detachment, and
devotion) is liberation (moksha) or self-realization. This involves
realizing the Atman as the true, eternal Self, distinct from the temporary
material world.
Seeing Equality: A person with a refined perception, elevated beyond the
gunas, sees the divine (Lord Krishna) in everyone and everything and does
not discriminate based on external appearances like wealth or social
status.
Ultimately, the Bhagavad Gita's wisdom aims to provide a new perspective
(rather than just changing one's perception) by helping individuals
understand their true spiritual nature, thus enabling them to transcend the
limitations of their material worldview.
Perception is a process of the consciousness of an object. It
is one of the means of valid knowledge in the world and consists in an
inseparable relation of the perceptive consciousness with its content. The
objects that are seen in the world are considered by the common man to be
existing outside his body and the senses, and he feels that the objects are
reflected, as it were, in his mind in perception. The object itself does
not enter the eye, for example, in the act of seeing, but there is a
transmission of vibration from the object, with which his consciousness
comes in contact, which becomes a content of his consciousness, and on
account of which he is said to know the existence of the external object.
This perception is caused by the operations of a mind whose existence as a
mediator between the Atman within and the object outside is evident from
the fact of the synthesis of sensations and of the possibility of the
absence of perception at certain times. “Sense-knowledge is the product of
the connection between the mind and the sensory organs. That is why there
is no simultaneity of the knowledge of the impressions received through the
various sensory organs. People say: 'My mind was elsewhere; I did not see
that.' The impossibility of this simultaneity of knowledge through various
sensory organs is an indication of the existence of the mind.” “Between the
Atman and the organs of sense a connecting link is necessary. If we do not
admit the internal organ, there would result either perpetual perception or
perpetual non-perception, the former when there is a conjunction of the
Atman, the senses and the object, the three constituting the causes of
perception, and the latter when, even on the conjunction of these three
causes, the effect did not follow. But neither is the truth. “The mind is
with parts and can move in space. It is a changing and differentiating
thing. It is capable of moving from place to place and assuming the forms
of the objects of perception. This going out to an object and taking its
shape is actual. There is nothing static in Nature. Every modification of
the root Natural Principle is active and moving. The mind, in particular,
is always undergoing conscious and unconscious modifications. The mind is a
radiant, transparent and light substance and can travel like a ray of light
outside through a sense-organ. The mind is thus an active force, a form of
the general active Power or Sakti. As the brain, the organ of the mind, is
enclosed in an organic envelope, solid and in appearance closed, the
imagination has a tendency to picture it as being isolated from the
exterior world, though in truth it is in constant contact with it through a
subtle and constant exchange of secret activities. The mind is not
something static, passive and merely receptive. It takes an active part in
perception both by reason of its activity and the nature of that activity
as caused by its latent tendencies (Samskaras). In his Sure Ways of Success
in Life (pp. 94-99) Swami Sivananda gives an analysis of the apparatus of
perception:
The senses are the gatekeepers of the wonderful factory of the
mind. They bring into the mental factory matter for manufacture. Light
vibrations, sound vibrations, and the like, are brought inside through
these avenues. The sensations are first converted into percepts by the
mind, which then presents these percepts to the intellect. The intellect
converts these percepts into concepts or ideas. The external senses are
only instruments in the process of perception. The real auditory, tactile,
visual, gustatory and olfactory centres are in the brain and in the astral
body. The intellect receives back the message from the Purusha, decides and
determines, and transmits it to the mind for the execution of orders. The
external organs of action carry out the orders of the master. When one
wants to see an object the mind puts a plug into the other four centres,
viz. hearing, feeling, tasting and smelling. When one wants to hear
something the mind plugs similarly the remaining four centres. The mind
works with a speed which is unimaginable.
One whose knowledge is controlled by external phenomena can never have real
knowledge of them. The impulse for absolute knowledge guarantees the
possibility of such a knowledge. According to the Sankhya system the
stimulus for perception is provided by the existence of a real object
outside. In right perception a real object which is outside is presented to
the perceptive consciousness. The object of right perception is not an
illusion, but real, and has practical value. The senses give a direct
apprehension of truly existent objects of which one becomes aware in right
perception. The senses afford only an indeterminate perception of the
object, a mere immediacy of objectivity, in the form of 'This is an
object.' This can be said to be bare abstract perception. Concrete and
determinate perception of the nature of 'I know the object' takes place
further inside in the Antahkarana. The mind contemplates on the material
supplied by the senses and gives it order and definiteness by the act of
synthesis and deliberation on its part.
The Buddhi or the intellect decides on the nature of the
perception of the ego and determines the course of action to be taken in
regard to it. The understanding of the Buddhi is followed by a will or a
determination to act. The seeds of one's reaction to the perceived object
are sown in the consciousness of the Buddhi. Finally the Sankhya holds that
this perception and volition are experienced by the Purusha which is in
relation to the Buddhi. It is the Purusha that gives to the Buddhi the
intelligence to understand and decide. The ultimate possibility and
validity of perception is thus based on the consciousness of the Purusha.
According to the Sankhya theory of knowledge, the validity or the
invalidity of knowledge is self-evident and does not stand in need of any
external conditions. These characters are inherent in the nature of
knowledge itself.
The Vedanta theory {KR SANKYA AND VEDAANTHA ARE 2 DIFFERENT ASPECTS;
SANKYA IS ANALYSIS AS SCIENCE; VEDANTHA IS RISHI EXPLANATION WITHOUT
DENIAL}} of perception is explained by the existence of a universal
consciousness in which appears the empirical distinction of subject and
object, mediated by a process of knowledge. According to the Vedanta the
only reality is the Atman or Brahman, which is supreme consciousness, and
hence neither the subject nor the object nor their relation can exist
outside it. They are all apparent modes superimposed on its transcendent
being. This universal consciousness is modalised in empirical perception in
three ways: Vishayachaitanya or the consciousness appearing under the mode
of the external object, which may be termed object-consciousness;
Pramanachaitanya or the consciousness appearing with the modes of the
mental psychosis acting as the cognitive consciousness; and
Pramatrichaitanya or the consciousness appearing through the mode of the
Antahkarana, and existing as the cognising consciousness. All these three
modes are really the one universal consciousness of the Atman appearing to
be conditioned by the object, the psychosis and the internal organ itself.
According to Vasubandhu, the Buddhist teacher, consciousness which is the
ultimate reality undergoes a threefold transformation: an inner
indeterminate change (Vipaka), the inner psychological change causing the
operations of the mind (Manana), and the objective change of consciousness
of sense-objects (Vishaya-Vijnapti).
“According to Western medical science, light vibrations from
outside strike the retina and an inverted image is formed there. These
vibrations are carried through the optic tract and optic thalamus to the
centre of vision in the occipital lobe of the brain in the hind part of the
head. There a positive image is formed. Only then we see the object in
front of us. The Vedanta theory of perception is that the mind comes out
through the eye and assumes the shape of the object outside” (Mind and Its
Mysteries: p. 70). Swami Sivananda sums up the principal elements of this
process in the following statement:
“The mind assumes the shape of any object it intensely thinks upon.” “When
you pass through a mango garden, a ray of the mind comes out through the
eye and envelops the mango. It assumes the shape of the mango. The ray is
termed a Vritti. The enveloping process is called Vritti-vyapti. The
function of a Vritti is to remove the Avarana (veil) that envelops the
object and the Upahita-chaitanya (consciousness defined by an adjunct). The
veil that envelops the mango is removed by the Vritti or the mental ray.
There is Chaitanya (consciousness) associated with the Vritti. This
Chaitanya illuminates the object 'mango.' This result is termed
Phala-vyapti. Just as a torch-light illuminates an object in a flash, this
Vritti-chaitanya (consciousness conditioned by the mental mode) illumines
the object. Only then does perception of the mango take place” (Mind and
Its Mysteries: P. 194).
“According to the Advaita theory of perception, it is the Chaitanya
within us that makes perception possible. The Chetana (intelligence) within
us unites with the Chetana (intelligence) in the object, and the result is
perception. It does not follow from this that the mind and the senses are
useless,…..for they serve the purpose of determining the special object of
each sense” (Ibid, p. 205).
Consciousness Behind Relation
The relation between the knower and the known in perception must be a
conscious one, as any element of unconsciousness could not bring about
knowledge of an object. And further, objects with dissimilar characters
cannot commingle with each other and become one. Hence the cause of the
relation of the subject and the object in perception ought to be a
consciousness lying as the common ground of the subject, the object and
their relation. Unless there is a spiritual background supporting the
object, which, at the same time, is also the background of the subject and
its union with the object, there can be no possibility of knowledge. This
analysis of the perception gives us a clue to the understanding of the
world as a whole. The world consists of experiencers and objects that are
experienced, or capable of being experienced, and nothing but these exist
anywhere in it. If the relation between the experiencer and the experienced
is, as it has been shown, a spiritual consciousness, there can only be a
spiritual relation existing everywhere in the world. The world is aglow
with consciousness and is inseparable from it (Vide, Essence of Vedanta:
pp. xxi-xxv).
Internal Perception
In perception the functioning of the sense-organs is not absolutely
necessary, it is not an unavoidable condition of perception. Whether there
is the operation of the senses or not, when there is an identity brought
about between the consciousness particularised by the object and that
modified by the Vritti, there is admitted to be perception. Right
perception is to be defined as the union of the Pramanachaitanya and the
Vishayachaitanya in the case of a Vishaya or object which is fit to be
known, or capable of being known, and wherein there is the spatial
coexistence of the Pramanachaitanya and the Vishayachaitanya, together with
the contemporaneity of the two. In internal perception, like that of
pleasure and pain, for example, the limiting conditions of the object, i.e.
pleasure or pain, and the mental mode experiencing it, get identified at
one and the same place and the same time. The identity of the object and
the subject in internal perception is, as far as this fact is concerned,
the same as in the case of external perception.
The Nature of Truth
An empirical perception is to be regarded as true when it stands the test
of correspondence, coherence and practical efficiency, and is capable of
satisfying the principle of non-contradiction. According to the
correspondence theory, truth is a relation between an idea and its
objective content. The idea of an object should correspond or agree with
the content of perception The reality of dream perception is rooted in the
waking consciousness of the individual, and the reality of this latter is
the Turiya or the Atman. The truth of an object should correspond with its
essential nature. But no human idea or concept can correspond to the
reality of the Atman or Brahman, for here no relational category can be
introduced into knowledge. Empirical tests of truth cannot be applied to
it, for all these tests are based on the notion of duality, while the Atman
is non-dual, is its own proof and validity, and the test of its experience
is its self-evident nature. This is the only experience which is ultimately
non-contradicted and so the ultimate truth.
The Nature of Intuition
Intuition is the direct apprehending act of consciousness. It is that power
in the higher reaches of the mind which perceives the truth of things
immediately, independent of sensation, reasoning, induction and deduction.
Intuition may be the non-mediate apprehension by a subject of its own
essence, of the reality of its conscious states, of other minds, of other
objects in the world, or of abstract universals. Intuition is supersensory.
It transcends sense, intellect and reason and constitutes the full
blossoming of these lower faculties into perfection. Intuition is different
from inspiration. The former is knowledge by entering into the very
existence of the object that is known, however remote it may be, while the
latter is a mental experience caused by the transmission of the qualities
of a higher consciousness to the mind.
Intellect and Intuition
In intellectual analysis truth is distorted and falsified to some extent,
for here existence gets separated into the subject and the object. Without
duality there is no intellectual function, and with duality there is no
knowledge of reality. The intellect breaks up the unity of being into a
system of isolated terms and relations. The predicate is differentiated
from the subject and then dovetailed into the subject itself by being made
an adjective of the latter. The unitary existence is thus divided into a
primary and a secondary aspect, which occasions false perception. Whatever
be the extent of the predicate of a logical proposition, it cannot be more
than empirical knowledge, for it is knowledge by division and not union of
the subject and the object. Intellect and intuition are not really opposed
to each other. Intellect is lifted up and universalised in the purified
state of intuition. Intuition does not negative intellectual perception but
transfigures it in a higher perception. The purpose of the intellect is
fulfilled in the illumination of intuition. While intellect gives us a
shadow, intuition takes us to the substance. Intellect functions on the
belief in the partiteness of things, but intuition enters directly into the
whole object, right up to the essence.
Intuition gives an entire and concrete insight into reality, while
intellect gives partial knowledge abstracted from reality. Intuition
reveals the cosmic interrelatedness of things, while intellect gives a
static picture of isolated objects. Intuition gives a synthetic view of
reality, while intellect provides us with analytic concepts of falsely
bifurcated entities. The universe is presented as a collection of fragments
due to the discursive and dividing activity of the intellect. An intuitive
knowledge of an object bestows supreme power on one over that object. The
intuition of Reality is, verily, omniscience, and omniscience is at once
omnipotence. Truth is not a concept but true existence, —universal, general
and necessary. “Inspiration, revelation, insight, intuition, ecstasy,
divine sight and supreme bliss are the seven planes of knowledge. The vast
majority of people will always want something concrete to hold on to,
something around which, as it were, to place their ideas, something which
will be the centre of all thought-forms in their minds. This is the very
nature of the mind” (Mind and Its Mysteries: p. 82). “There are four
sources of knowledge, viz. instinct, reason, intuition and super-intuition
or Brahma-Jnana. Instinct is found in animals, birds, etc. In birds (for
example) the ego does not interfere with the free divine flow and divine
play. Hence the work done by them through their instincts is more perfect
than that done by human beings. Intuition heralds the coming of the
experience of Brahman. It establishes in the universe a divine family, and
fulfils the promise of a universal brotherhood of all created beings. A
feeling of kinship with all things is possible only on the foundation of
the perception of oneness. Perfect knowledge has the characteristic mark of
uniformity, for it depends on self-accomplished and truly existing objects.
Whatever is permanently of one and the same nature and endures without
undergoing change in the history of time is acknowledged to be true. The
knowledge of truth is perfected knowledge. In it a mutual conflict of
opinions is not possible, for it is rooted in what is equally true to all
persons and things, everywhere and at all times. Intuition is the golden
key to blessedness.
THUS, PERCEPTION IF PRACTICED PERFECTLY, PARADIGM CHANGE TO DISSOLVE
THE ATMAN WITH THE BRAHMAM WHILE LIFE AS A KARMAYOGI ON THE EARTH RUNS AS
ASTHITHA PRAGNAN.
K RAJARAM IRS 10126
On Sat, 10 Jan 2026 at 05:54, Markendeya Yeddanapudi <
[email protected]> wrote:
>
>
> --
> *Mar*
>
> The Growing Diverse Perceptions, understandings and Paradigms
>
> The Universe is changing or growing continuously. It means that every
> component of the Universe is growing and changing. As a result the
> connecting paradigm bases of understanding are changing continuously. Life
> is actually participating naturally in the growth of paradigm bases.
>
> On the Earth evolution is the branch of the gigantic growth flow or change
> flow of the Universe. Every organism is participating in the ultimate
> growth of the Cosmos. When we study anything as a machine, a fixed,
> unchanging machine that cannot even feel, then we are taking divorce from
> real education.
>
> The Biosphere consists of diverse life forms. Every life form has its own
> paradigm bases of perception and understanding. Within you there are
> trillions and trillions of bacteria. For them you are their Universe. They
> are the components of your ‘I’. On the basis of your understanding, which
> changes with your growth, the bacteria in you continuously adjust being
> governed by the latest hormonal communications of you. On the earth the
> troposphere functions as the Hormonal communications governing the
> organisms of the Biosphere.
>
> Every organism perceives and understands on the basis of its role in the
> evolution. The grand symbiosis of earth governs their roles. The Biosphere
> is clear evidence that the planet earth is not a machine but Gaia, the life
> form. The Troposphere is the flow of her emotions. The troposphere must be
> coordinating the perceptions and understandings of the diverse organisms,
> into symbiosis.
>
> We have imposed economics which destroys nature continuously devastating
> the life of every life form. The whole gamut of Biospheric perception and
> understanding is destroyed. All life forms are studied as mechanical forms
> without feelings and emotions. The Cartesian blight imposed by economics is
> diseasing Gaia continuously.
>
> If one University among the thousands of Universities in the world becomes
> sane and starts a ‘Free nature Park’ without human tampering, then in that
> park every life form can be studied not as an engineering structure of
> anatomy, but as a form of emotions with its own paradigms of perception and
> understanding. Gradually that park will develop as a beginning of
> Biospheric symbiosis, creating the communicating and enlightening
> troposphere. The subject ‘Macro Psychology’ will evolve.
>
> That subject Macro Psychology needs totally free nature without any
> mechanization, and tampering by us humans.That subject then coordinate with
> the Psychologies of every other organism, not by using the Cartesian
> paradigms but via breathing,smelling,sensing and conversing emotionally
> ,altogether in the new language of nature.
>
> As it is we have changed the subject Human Psychology into Newtonian
> Psychology, adulterating emotions with mechanics. Psychology has to be
> studied as interaction in nature by the Human and not as a machine with
> switches of diverse emotions located in specific parts of the Brain,
> divided into the left side parts and right side parts. Climate and
> topography play a vital role in psychology. We humans too need the free
> nature without tampering so that we can perceive and understand within the
> parameters of nature’s symbiosis.
>
> Otherwise we are hastening the destruction of nature and fast rushing into
> doom.
>
> YM Sarma
>
>
>
>
>
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>
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