Reason.
Can it not go ” beyond the horizon of our senses?”
Leverrier, even before Galle, directed his telescope to the place where the planet had been calculated to be.
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The only begotten son of God is LOGOS Idea (Gr.), Reason (Latin). Pure form Maya.
* * * *
Perfection of Reason brings us back to the very origin of all through feeling and intellect both.
Sesha takes its own tail in the mouth.
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To the modern Psycho-physiologist as to his theory of unconscious cerebration.
A mere modification in brain, left behind as a trace, cannot possibly explain memory, recollection, the fact of referring a particular bit of experience to an experience felt before.
It is not retention or reproduction but it is the recognition element (Pratyabhijnanam) that constitutes the essentia of memory. The rose of today reminds me of the rose of yesterday, of the same rose (?) seen the day-before-yesterday.
Now, the image of the rose may be retained, may even be reproduced, but if it is not recognised as having happened in my past, there can be no recollection; in short without recognition (unity feeling), there can be no memory.
As Prof. James puts it “The gutter is worn deeper by each successive shower but not for that reason brought into contact with previous showers.”
Can the theory of anatmavad (Unconscious cerebration) offer the faintest suggestion as to how the element of – recognition – is brought about?
What is that something added to the unconscious physiological trace or nerve modification that effects a conscious recognition.
Furthermore:
How shall we explain on the theory of unconscious physiological nerve-registration, that the original, the primitive sense-experience, as well as each subsequent revival, can be referred to as distinct psychical facts? . . .
The remembered experience leaves its own individual trace, then a trace of its being a copy of the former original impression and also a trace of its being a member in a series of similar traces, each trace being both a copy of one another and a copy of the original impression. How this is done is a mystery.
The difficulties of Unconscious cerebration theory increase still more if we consider the inadequateness of the account of memory as given by psychologists.
Psychologically speaking, when we remember anything, we have not a reproduction of some past experience, but an actual present experience with the quality of pastness about it. I remember the rose I saw and smelled the day before; what I have here is simply a present experience in the moment content of consciousness, and this experience is projected into the past of my subjective time. The image of the rose I have now turns out to be a rose of yesterday and the yesterday itself is a part in the content of the present moment consciousness, in other words my present experience is projected into my present subjective yesterday. The present image is the primary fact, and the projection of it into the past, is but a secondary effect.
Subjectively considered memory is the reproduction of the present into the past.
Memory represented graphically Subjective
Present———–à——— Past
Past————ß——– Present
Objective
The stream of sub-waking consciousness is wider than that of waking consciousness, so that the submerged sub-waking self knows the life of the upper, waking self; but the latter does not know the former.
An abstract general idea in the consciousness of the waling Self has a particular idea as its basis in the sub-waking Self.
Thus is settled the quarrel between nominalists and conceptualists.
Hegelian flux and fallacy, committed by great philosophers including James, confounds the time moment with the moment of consciousness. Whereas the time moment is in continuous flux, the moment of consciousness need not be.
Consciousness
According to W. James each succeeding thought-wave inherits all its predecessors’ – thoughts. Hence the synthesis in thought.
Self-consciousness
Granting that the consciousness of other thoughts or things is possessed by a passing thought by heritance.
Self-consciousness (personality) can simultaneously be had by the thought wave as reflected from the Atman according to Rama.
Consciousness I. Desultory consciousness
II. Synthetic consciousness
III. Re-cognitive consciousness
IV. Desultory consciousness
V. Synthetic consciousness
VI. The eternal moment of self-consciousness
It is desirable not to cool down the head but to warm it up in order to make it discerning and active.
The chilling influences contract the association fibres that connect groups into systems, communities, clusters, and constellations. The fine processes of the nerve-cells, the dendrons, or the terminal aborization, or the collaterals that touch these dendrons, thus forming the elementary group, retract and cease to come in contact.
Such disaggregation is not organic but functional, in the beginning; it is physiological and not anatomical.
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Hypnoidization: Singing or chanting, afterwards relating the thoughts that passed in heart during music.
Karana Upadhi Subconscious Self
Show hesitation and it will show fight; command authoritatively, and it will obey slavishly.
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Intensity, of personality is in inverse proportion to the number of aggregated men.
* * * *
Jijnasa (Utkat) is a great factor in realizing anything. Even the Sabdapramana – “Putraste Jatah” throws into the shade (oblivion) all the Pratyaksha objects: Athaato Brahma Jijnaasaa.
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Unrighteous thoughts and actions disaggregate the consciousness, and diffusion of pursuits brings about the similar disastrous disaggregation resulting in lunacy, confusion, weakness, and failure.
Within the limits of law alone lies liberty.
Line of least resistance
To save from disaggregation
(Here is an Urdu verse)
Even Prarabdha Karmani can be destroyed by Asamprajmit Samadhi, though not ‘through simple Dhyanam. So says Vijnana Bhikshu in Yoga Vartika and Yogasangraha.
According to Rama also the psychology of (Urdu word) is changeable through special somnambulism.
To leave Prarabdha alone is burning the carcase and to burn Prarabdha is healthy cremation.
* * * *
Forced respect (and honour) we cannot pay to Brahmans or anybody.
How can we look up to a thing when it is below us?
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The rising sun and sunset for contemplation.
1. If man were not suggestible (docile), no education could be possible.
2. The stiff arm of the psychologist induces catalepsy.
3. Cholera, etc., caught by the sight.
4. Why not the Sun impart the Sun-spirit?
* * * *
Manasobhyudayo Naaso Mano Naaso Mahodayah
The rise of the Mind is its death and its destruction is its rise.
Jnaanatojnaanato vaapi yatkinchit kurute narah
Tatsarvam bhagavaneva kurute yogamaayayaa or
Naahamkartaa sarvametadbrahmaiva kurute tathaa
Etadbrahmaarpanam proktam rishibhistatvadarsibhih
What a man does, either knowingly or unknowingly, is done by God through His Yoga Maya.
“I am not the doer, all this is done by Brahma” is called Brahmarpanam by the Rishis acquainted with Truth.
* * * *
Purvaabhyaasabalaat kaaryaa Na lokyo na ca vaidikah
Apunyapaapasarvaatmaa Jivanmukta sa ucyate
Lokyo – social Vaidiko – religious
He ought to do only such actions as are due to his former habits.
Critics and fault-finders make their appearance only when in our heart of hearts we have run against the law of Harmony.
Critics and fault-finders are like the sand and ashes meant to cleanse and purify you.
* * * *
Without Karma Kanda there can be no Jnana without physical activity (exercise of motor muscles), there can be no realization of Aham Brahmasmi.
This Jnana is the normal, natural condition of the mind in a healthy, vigorous state.