Pranam MIND PERCEPTION
Science modern speaks as: Perception includes the five senses <https://www.verywellmind.com/coping-with-stress-using-self-soothing-skills-2797579>; touch, sight, sound, smell, and taste. It also includes what is known as proprioception, a set of senses involving the ability to detect changes in body positions and movements. It also involves the cognitive processes required to process information, such as recognizing the face of a friend or detecting a familiar scent. 1. Perceptual Process ARE The Environmental Stimulus, 2 The Attended Stimulus,3 The Image on the Retina, 4 Transduction,5 Neural Processing, 6 Perception ,7 Recognition and 8 Action. 2. *The environmental stimulus: *The world is full of stimuli that can attract attention through various senses. The environmental stimulus is everything in the environment that has the potential to be perceived. 3. *The attended stimulus:* The attended stimulus is the specific object in the environment on which attention is focused. 4. *The image on the retina:* This involves light actually passing through the cornea and pupil and onto the lens of the eye. The cornea helps focus the light as it enters the eye, and the iris of the eye controls the size of the pupils in order to determine how much light to let in. The cornea and lens act together to project an inverted image onto the retina. 5. *Transduction:* The image on the retina is then transformed into electrical signals in a process known as transduction. This allows the visual messages to be transmitted to the brain to be interpreted. 6. *Neural processing:* The electrical signals then undergo neural processing. The path followed by a particular signal depends on what type of signal it is (i.e. an auditory signal or a visual signal). 7. *Perception:* In this step of the process, you perceive the stimulus object in the environment. It is at this point that you become consciously aware of the stimulus. 8. *Recognition:* Perception doesn't just involve becoming consciously aware of the stimuli. It is also necessary for the brain to categorize and interpret what you are sensing. The ability to interpret and give meaning to the object is the next step, known as recognition. 9. *Action:* The action phase of perception involves some type of motor activity that occurs in response to the perceived and recognized stimulus. This might involve a major action, like running toward a person in distress, or something as subtle as blinking your eyes in response to a puff of dust blowing through the air. The perceptual process allows you to experience the world around you and interact with it in ways that are both appropriate and meaningful. Thus scientifically where the perceptions are sound and fully visualised throught he physical lenses, sending the codes to the mind, the brain, fully , obsorbed it, where the change of phases of the old wine in the new bottle, does not get altered at all. A chair is a chair; a body is a body; theer is no question of seeing only 0.0037% alone. While the perception is complete for everyone, the reproduction goes according to the revival from the memories, which is variable to a large extent. Now what does the science of the Vedic scriptures say about the creation under the poerception; Pusrusha suktham says that only 25% is visible to the minds’ eyes; 75% is hidden; Vishwa rupam is 100% . But the perception feasible is only 25% with the perception given under the sensory forces. Even out of that 25% which is 100% for the peception here, only the mind projected to the whole reads through the mind’s eyes and recovered only a part of it through the memories. By YOGA and training of the mind, the invisible parts are projected through the mind’s eyes, and recovered fully on memories. Anger blind folds the perveiver; the emotional out bursts screened off, what one ought to have seen but failed to see. The memory only says so. The perceieved even in the sense distortions is in full, hidden out of the perceptions. The continuation of life in many births do carry the imprints of this mind in chains of recordings, revealing in some course of time. The Mathematics of the percentages from 0.0037% is one such. The trained mind can see the whole while the astigmatic frames can view only a limited sketches and pass the judgements. - *Nature* *refers to all of the genes and hereditary factors* that influence who we are—from our physical appearance to our personality characteristics. - *Nurture* *refers to all the environmental variables* that impact who we are, including our early childhood experiences, how we were raised, our social relationships, and our surrounding culture. Even today, different branches of psychology often take a one versus the other approach. For example, biological psychology tends to stress the importance of genetics and biological influences. Behaviorism <https://www.verywellmind.com/behavioral-psychology-4157183>, on the other hand, focuses on the impact that the environment has on behavior. 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. We have, therefore, to acknowledge the existence of an internal organ on whose attention and non-attention perception and non-perception take place” ( Philosophy of the mind and its mystery Vedic principles). Swami Sivananda brings out the significant truth that the limited sense-organs are able to cast the image of an extensive scene on the limited mind working in a body on account of the essentially omnipresent and all-comprehensive character of the consciousness that is reflected through the mind. All perception suggests the marvellous working of this immanent consciousness through the instrumentality of the mind, and later through the senses. The real seer and the senser of things is this consciousness which is at the background of the perceiving subject as its existence and essence. The ultimate knower of the world is an absolute being whose presence is established by the nature of knowledge itself. “In order to know the world fully, the knower must be independent of the laws governing the world; else, knowledge complete would be impossible. 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. This shows that the knower is superior to the known to such an extent that the known loses its value as being, in the light of the absoluteness of the knower” (*Gita* *Meditations By Sivanandar).* 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.( Sankya yoga of Kapilar). 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 Buddhists hold that knowledge is invalid intrinsically, but enjoys the nature of validity due to conjunction with external conditions. The Nyaya affirms that the validity and the invalidity of knowledge are both determined by external conditions and have nothing of the intrinsic in them. The Mimamsa recognises, however, with the Vedanta system, that knowledge is intrinsically valid, that it cannot be validated by any other factor external to it, and that the invalidity of certain forms of knowledge is due to conditions external to knowledge. Knowledge knows its own validity, and this is made possible by the essential nature of its cause which is not tainted by imperfection of any kind, while the determining factor in the ascertainment of invalid knowledge is the knowledge of a contradicting element or defect in the cause of the rise of knowledge. In perception there is first the illumination of the mind by the Consciousness, then the activation of the senses by the mind, and thirdly the contact of the senses with the external object. In order that perception may be right and not erroneous, there should be no defect either in the operation of the mind, the activity of the senses or the manner of the location of the object. (Mind matter and philosophy by Arabindo) The Vedanta theory 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. When the one consciousness passes through these three relative modes valid for empirical existence, it goes by the names and the forms put on by these modes. The indeterminable Absolute gets determined, as it were, by the three terms of the process, all which rise simultaneously in the act of perception. “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” 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).* Thus much water had already flown under the VEDIC thinking and so the concept of 0.0037% etc of the west oriented neouro science is strill a baby at Sandiego C A USA. KR IRS 23322 On Tue, 22 Mar 2022 at 22:43, Markendeya Yeddanapudi < [email protected]> wrote: > > > -- > *Mar**Your Total Body* > > Your body consists of 00.0037% in the visible spectrum, which you identify > as you can see as from head to feet, and 99.9963% in the invisible spectrum > which you cannot see. This body which you cannot see is not limited in > functions, as in the case of the organs visible in the visible spectrum, > which you mistake as your total body. > > With the body in the invisible spectrum, organs that function on the > basis of the need sprout, and there is no definite anatomy. They change > shapes, and adjust to nature, change the nature also, and you get whatever > you want. That body creates the waves of space-time in nature, in symbiosis > to your needs.Often; it gets the total power of earth, as it adjusts > physically to the relevant aspects of nature, to meet your needs. > > Use of this body is by means of smelling and hearing the whole nature. > Smells become messages and sounds become language. In lush, thick and free > nature, nature becomes your body, as your own invisible body percolates > into every nook and cranny of nature. You have a wonderful organ, the > amygdala, which uses this great body in the invisible spectrum, instantly, > by smelling and sensing. It has no fear or hesitation or indecision. > > God has given you the most flexible body, but unfortunately you do not see > it, so deny its existence and feel smug and superior, with that great > scientific attitude. Your mind thinks that only the body in the visible > spectrum, just 00.0037% of the total body, is your total body, and is busy > fettering your Amygdala. > > The fact is when you go near a tree; you get the power and strength of the > tree. By means of symbiotic breathing, smelling, sensing and acting which > create the feelings that automatically communicate as the smells of the > air, you inhale the gigantic power of nature into you, and your decision > and determination, propel you to the most powerful action. > > But the basic dictum is symbiosis; your action must help nature. It must > not be antibiosis, where the actions wound and harm nature. > > Next time when you face a problem, remember that you have the most > magnificent body which you cannot see with your eyes, and that body can > induct the whole nature to help you. Don’t continuously trust your eyes > continuously, close them, make your mind blank and use your great body in > the invisible spectrum, by the inhalations of determination. > > The basic fact is, you are very strong and very powerful. Every tree, > plant, grass, bird, bee, insect and all animals and the mountains and > rivers and seas..., can become you. Your invisible body is very flexible. > > YM > > -- > You received this message because you are subscribed to the Google Groups > "iyer123" 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/iyer123/CACDCHC%2BcJ5rwHRTuEpT_LGZEga13-%3D7vTb%3DMJoVdW-R9oLi14w%40mail.gmail.com > <https://groups.google.com/d/msgid/iyer123/CACDCHC%2BcJ5rwHRTuEpT_LGZEga13-%3D7vTb%3DMJoVdW-R9oLi14w%40mail.gmail.com?utm_medium=email&utm_source=footer> > . > -- 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/CAL5XZopt-mAK7kYUV3_L%3D0RL8SvE34nTOPh_iETqD2jpa9Bcug%40mail.gmail.com.
