The shape of these rivers must be different.They sprout up like geysers at the area of the climatic region,and gradually spread like mists and clouds.One must feel the particular emotions there mainly,related to the flora and fauna of the area. YM
On Sat, Sep 17, 2022 at 4:38 PM Rajaram Krishnamurthy <[email protected]> wrote: > Sir In the west in 1990 there was a more or less theory floated as flow > wrt sports, music etc about which I may write in a couple of days ; the > Sanathana considered all gunas as karma vibhaga which has no mvalue at all > KR IRS 17922 > > On Sat, 17 Sept 2022 at 15:10, Yeddanapudi Markandeyulu < > [email protected]> wrote: > >> Thank you Sir,but I hope and day dream that this musing may be >> investigated,after all we are living in emotions,which are formless and >> abstract. >> YM >> >> On Sat, Sep 17, 2022 at 2:52 PM Rajaram Krishnamurthy < >> [email protected]> wrote: >> >>> Sir >>> It is incomprehensible to gauge the out flow of emotional rivers in >>> and outside the earth and space and beyond. As you yourself inscribed as >>> "HYPOTHESIS" , it is an imaginary level abstract. Hypothesis is a theory >>> conceptualised by some erratic thoughts which cannot, originated, from >>> perfect square, as far as my comprehension goes. Emotion is only a quality >>> desired and described by a pro-psychologist starting from the west. And >>> classic source is a truth hence classic; abstract it may remain as long as >>> the obstinacy , not to know it , may persist. Unless the literature is >>> studied , one cannot handle the class as a lecturer; and every aspect of >>> the learning, only lead kindly, only towards that principle. So classic is >>> the truth and if one does not find it in a classic , then the thinking has >>> no basis. As you said somewhere, always there is only a DISCOVERY and not >>> any NEW TRUTH THAT COULD BE INVENTED. Discovery needs the roots. >>> Invention is understood as only a modification of existence. It is a >>> child's pleasure, innocent . Research as it does mean is only a RE- SEARCH >>> ,discovered from the earth or space, existed already, but understood very >>> late or may be, wrongly understood and corrected later also. If someone >>> were to deny the truth as not suitable, that is stopping the thought >>> process, if I am correct. An hypothesis ,unfounded as a river is only a >>> verse of Milton or Kamban utopia, that can be enjoyed but cannot be >>> comprehended as truth. KR IRS 17922 >>> >>> On Sat, 17 Sept 2022 at 12:02, Markendeya Yeddanapudi < >>> [email protected]> wrote: >>> >>>> Sir, >>>> The Rivers of Emotions I hypothesize are not rivers of water but >>>> abstract flows.We can trace the origin but how they merge into >>>> other emotion flows is yet to be researched.For example the emotion flows >>>> from the evergreen equatorial forests mix into the adjacent tropical >>>> climatic emotions.The tropical climatic emotions mix into the equatorial >>>> emotions and also into the adjacent tropical desert emotions.Emotions >>>> originate from organisms on the basis of breathing,smelling and sensing. >>>> Sir,instead of searching and searching for some classic source which >>>> may or may not suit, why not use your vast learning to express your >>>> original musing? >>>> YM >>>> >>>> On Sat, Sep 17, 2022 at 11:03 AM Rajaram Krishnamurthy < >>>> [email protected]> wrote: >>>> >>>>> I shall narrate it from the atharva yajur and Rig vedas in space. a >>>>> little later. KR IRS 17922 >>>>> >>>>> On Sat, 17 Sept 2022 at 10:51, Markendeya Yeddanapudi < >>>>> [email protected]> wrote: >>>>> >>>>>> Sir, >>>>>> My Hypothesis is Rivers of Emotions,of air in the first layer of the >>>>>> atmosphere,the troposphere.I mean Rivers of particular emotions creating >>>>>> air from the particular climatic regions,not the Rivers of water. >>>>>> YM >>>>>> >>>>>> On Sat, Sep 17, 2022 at 10:41 AM Rajaram Krishnamurthy < >>>>>> [email protected]> wrote: >>>>>> >>>>>>> Immediately to my mind comes China's River Yangtze River of sorrow. >>>>>>> There >>>>>>> are two major rivers in China - the Huang He or Yellow River and the >>>>>>> Yangtze River. The Yellow River is known as the Sorrow of China, >>>>>>> because it >>>>>>> changed its course and caused frequent floods.Damodar River was >>>>>>> earlier known as the "River of Sorrows"as it used to flood many areas of >>>>>>> Bardhaman, Hooghly, Howrah and Medinipur districts. Even now the floods >>>>>>> sometimes affect the lower Damodar Valley, but the havoc it wreaked in >>>>>>> earlier years is now a matter of history.. Kosi river in India >>>>>>> situated in Bihar and Jharkhand is known as “Sorrow of Bihar” or “River >>>>>>> of >>>>>>> Sorrow" in India. Sometimes Brahmaputra is also called “River of >>>>>>> Sorrow" as >>>>>>> Kosi river changes its course while Brahmaputra overflows and causes >>>>>>> floods >>>>>>> during the rainy season. Rest in next KR IRS 17922 >>>>>>> >>>>>>> >>>>>>> On Sat, 17 Sept 2022 at 10:31, Markendeya Yeddanapudi < >>>>>>> [email protected]> wrote: >>>>>>> >>>>>>>> Sir, >>>>>>>> Thank you very much for your nobility to relate my musings to the >>>>>>>> classic texts,part of your vast learning.Sir,in very simple English >>>>>>>> without >>>>>>>> any Sanskrit,will you please write whether any Rivers of Emotions are >>>>>>>> identified in Geography-Climatology?Please do not even mention the >>>>>>>> name of >>>>>>>> any Sanskrit Text as they are beyond my understanding. >>>>>>>> In the simplest language possible which only I can manage will you >>>>>>>> please write if any already identified in Geography? >>>>>>>> YM >>>>>>>> >>>>>>>> On Sat, Sep 17, 2022 at 9:16 AM Rajaram Krishnamurthy < >>>>>>>> [email protected]> wrote: >>>>>>>> >>>>>>>>> EMOTIONS IN INDIAN PHILOSOPHICAL BACKGROUND : 1 In Indian >>>>>>>>> literature, emotions are discussed in several different contexts : >>>>>>>>> first, within aesthetics (*rasa*). The word *rasa* can mean >>>>>>>>> juice, sap, essence, condiment or even flavour and refers to the >>>>>>>>> different >>>>>>>>> sentiments invoked by a work of art, for example a piece of music. >>>>>>>>> Secondly, emotions are discussed within the context of the >>>>>>>>> *bhakti* (devotional) movement. Here particular emphasis is >>>>>>>>> placed on cultivating the emotion of love for a supreme being, e.g., >>>>>>>>> Śiva. >>>>>>>>> Thirdly, they are discussed in various tantric traditions. >>>>>>>>> These traditions form a counterbalance to the ascetic ideal of >>>>>>>>> classical philosophical texts (fourth context in which emotions are >>>>>>>>> discussed) in that they encourage “living out” emotions (and >>>>>>>>> desires) without forming any attachment to them. This entry >>>>>>>>> focuses on the emotions in this fourth context, namely classical >>>>>>>>> Indian >>>>>>>>> philosophical thinking, which includes Brāhmaṇical as well as Buddhist >>>>>>>>> texts, among others. >>>>>>>>> While there is no equivalent for the term “emotion” in Sanskrit, >>>>>>>>> the concept nevertheless plays an important role in Indian philosophy. >>>>>>>>> Terms used in Sanskrit texts include *vedanā* (feeling) and >>>>>>>>> *bhāva* (feeling) as well as names of individual emotions, such >>>>>>>>> as *rāga* (love, attraction), *dveṣa* (hatred, aversion), *harṣa* >>>>>>>>> (joy), *bhaya* (fear) and *śoka* (sorrow). One of the reasons >>>>>>>>> why emotions are philosophically interesting in India and the West is >>>>>>>>> their >>>>>>>>> relationship with the mental phenomenon of *vijñāna* or *jñāna* which >>>>>>>>> is translated as “cognition”. The relationship between emotion and >>>>>>>>> cognition is important for any account of reason and rationality. >>>>>>>>> While the >>>>>>>>> importance of the emotions for rational deliberation and >>>>>>>>> decision-making >>>>>>>>> has been acknowledged in recent discussions in the philosophy of >>>>>>>>> mind, the >>>>>>>>> history of Western philosophy contains many views, for example those >>>>>>>>> of >>>>>>>>> Plato, Aristotle, and the Stoics, which emphasize the dangerous and >>>>>>>>> destructive role of the emotions. At the heart of these views lies a >>>>>>>>> division of our mental lives into cognitions and feelings. >>>>>>>>> 2 Cognitions are representational thoughts. They >>>>>>>>> are often regarded as rational because they are capable of >>>>>>>>> representing the >>>>>>>>> external world and therefore they provide us with access to the >>>>>>>>> external >>>>>>>>> world, based on the best available evidence. So, according to this >>>>>>>>> view of >>>>>>>>> rationality, when I think that there is a book on the table, based on >>>>>>>>> my >>>>>>>>> available evidence, and there really is one, then my thought is >>>>>>>>> rational. >>>>>>>>> However, if I am hallucinating that there is a book on the table, my >>>>>>>>> thought that there is a book might also be rational because the >>>>>>>>> available >>>>>>>>> evidence points towards this thought. In order to make sure that our >>>>>>>>> thoughts represent reality correctly, we require an account of what >>>>>>>>> counts >>>>>>>>> as good evidence, which is one of the main foci of epistemology in >>>>>>>>> Indian >>>>>>>>> and Western philosophy. >>>>>>>>> 3 The reason why many philosophers regard the emotions >>>>>>>>> as an obstacle to rational thought is the influence of the >>>>>>>>> non-representational feeling. The fact that feelings do not seem to >>>>>>>>> have >>>>>>>>> objects means, according to some views, that they can interfere with >>>>>>>>> rational thought. According to these views, rational thought, which is >>>>>>>>> representational and therefore object-directed, is subject to >>>>>>>>> disturbing >>>>>>>>> interferences from the feelings. The feelings themselves, however, are >>>>>>>>> non-rational because they arise due to some physical imbalance in the >>>>>>>>> body, >>>>>>>>> for example through an imbalance of the various “humours”. This >>>>>>>>> imbalance >>>>>>>>> can negatively influence rational thought. An example is the person >>>>>>>>> who >>>>>>>>> acts against her better judgment because she is in the grip of some >>>>>>>>> feeling. This is of course also the basis for the term “passion” as >>>>>>>>> something that we “suffer”, which was discussed by many philosophers >>>>>>>>> in the >>>>>>>>> seventeenth and eighteenth centuries, e.g., Descartes, Spinoza and >>>>>>>>> Hume. >>>>>>>>> Since rational thought is an ideal for many philosophers and the >>>>>>>>> feelings >>>>>>>>> can interfere with this ideal, the natural consequence seems to be to >>>>>>>>> advocate for the extinction or at least the control of the feelings >>>>>>>>> and, as >>>>>>>>> a consequence, of the emotions. This is what many philosophers >>>>>>>>> throughout >>>>>>>>> the history of philosophy have done, most notably of course the >>>>>>>>> Stoics. >>>>>>>>> While they often recognize that the emotions contain a cognitive, and >>>>>>>>> therefore potentially rational, element, they try to uncover this >>>>>>>>> element >>>>>>>>> by advocating its separation from the affect. Of course, if the >>>>>>>>> affect were >>>>>>>>> to be purged from the emotion, the resulting cognition would cease to >>>>>>>>> be an >>>>>>>>> emotion. >>>>>>>>> 4 The Nyāya-Vaiśeṣika account of the emotions involves a >>>>>>>>> strict division into cognition (*jñāna*) and mental phenomena >>>>>>>>> that include a feeling aspect, such as love or attraction (*rāga*) >>>>>>>>> and aversion (*dveṣa*). One of the main reasons for this is the >>>>>>>>> acceptance of the existence of a permanent immaterial self ( >>>>>>>>> *ātman*) by the Nyāya-Vaiśeṣika philosophers. According to their >>>>>>>>> arguments, the *ātman* is a substance (*dravya*) which possesses >>>>>>>>> several qualities (*guṇas*), such as cognition, desire, effort, >>>>>>>>> aversion, pleasure and pain. This enumeration shows that there is no >>>>>>>>> common >>>>>>>>> Sanskrit term for the concept “emotion” in the Nyāya-Vaiśeṣika texts. >>>>>>>>> One >>>>>>>>> general term used is *saṃvedana* which translates as “feeling”, >>>>>>>>> for example *sukha-saṃvedana* (feeling of pleasure). The >>>>>>>>> important aspect of the Nyāya-Vaiśeṣika account is that the individual >>>>>>>>> emotions, such as attachment and aversion are regarded as defects ( >>>>>>>>> *doṣas*) [NB 1.1.18] or impurities (*upadhā*) [VS and VSU 6.2.4]. >>>>>>>>> These defects are the result of ignorance (*mithyājñāna*) and >>>>>>>>> they give rise to actions that lead to the feeling of pleasure or >>>>>>>>> pain. The >>>>>>>>> reason why this is regarded as negative is that the feeling of >>>>>>>>> pleasure and >>>>>>>>> pain is responsible for our attachment to the world and, more >>>>>>>>> importantly, >>>>>>>>> for our attachment to the self and therefore presents an obstacle to >>>>>>>>> liberation. For this reason, any emotion is deemed to have a negative >>>>>>>>> influence on the individual. However, NV 1.1.22 mentions one >>>>>>>>> exception, >>>>>>>>> namely the desire for eternal pleasure and absence from pain which is >>>>>>>>> final >>>>>>>>> liberation. While, strictly speaking, a desire is not an emotion, it >>>>>>>>> usually has the same negative effect because it results in attachment >>>>>>>>> to >>>>>>>>> the object of desire. The desire for eternal pleasure, however, is not >>>>>>>>> detrimental to liberation; in fact it is a precondition for >>>>>>>>> liberation. >>>>>>>>> 5 In his commentary on the *Brahma-sūtras*, Śaṃkara makes >>>>>>>>> the well-known argument that the self (*ātman*) exists because >>>>>>>>> its existence is the only way to account for the idea of a subject of >>>>>>>>> experience. This argument relies on the idea that the self has certain >>>>>>>>> mental qualities, which are termed *manas* (mind), *buddhi* >>>>>>>>> (intellect), *vijñāna* (cognition) or *citta* (consciousness), >>>>>>>>> depending on what mental function is ascribed to them. Different >>>>>>>>> mental >>>>>>>>> functions are doubt, resolution, egoism or recollection [BSBh 2.4.6]. >>>>>>>>> These >>>>>>>>> mental functions, regardless of how they are referred to, have several >>>>>>>>> qualities or modifications, including desire, imagination, doubt, >>>>>>>>> faith, >>>>>>>>> want of faith, memory, forgetfulness, shame, reflection and fear [BSBh >>>>>>>>> 2.3.32] as well as love, aversion, pleasure and pain [BSBh 2.3.29]. >>>>>>>>> This >>>>>>>>> means that, according to Śaṃkara, the mind’s cognitive and emotional >>>>>>>>> abilities are the qualities of our mental functioning which is >>>>>>>>> different >>>>>>>>> from the self. At the heart of Śaṃkara’s teaching lies the >>>>>>>>> notion that the true knowledge of the *ātman* is knowledge that >>>>>>>>> is devoid of any of the above-mentioned qualities. In this respect >>>>>>>>> one can >>>>>>>>> find a similarity between the Nyāya school and Śaṃkara because for >>>>>>>>> both of >>>>>>>>> them cognitive and emotional qualities are due to false knowledge or >>>>>>>>> ignorance of the true self. This means that the removal of ignorance >>>>>>>>> results in a removal of emotions as well as cognitions. However, it is >>>>>>>>> clear that the emotions present the main obstacle for the realization >>>>>>>>> of >>>>>>>>> the true self because desire and aversion lead to attachment and >>>>>>>>> clinging >>>>>>>>> which cause us to neglect the search for liberation that is crucial to >>>>>>>>> Vedānta teaching. So, while Śaṃkara distinguishes between what Western >>>>>>>>> philosophers would call cognitions and emotions, he does not present a >>>>>>>>> purely cognitive state of mind without emotions as the ideal state of >>>>>>>>> mind >>>>>>>>> because such a state would be impossible. By definition, any purely >>>>>>>>> cognitive state of mind presupposes the existence of a mind or >>>>>>>>> intellect. >>>>>>>>> For Śaṃkara, however, the problem is that a mind will always have >>>>>>>>> certain >>>>>>>>> qualities that would be called emotive in Western philosophy, such as >>>>>>>>> desire, aversion, hatred, pleasure or pain. So, as long as there >>>>>>>>> are cognitions, there will also be emotions. Therefore, both must be >>>>>>>>> eliminated in order for the self to attain liberation. >>>>>>>>> 6 According to Sāṃkhya philosophy, the experiences of >>>>>>>>> intellect, egoity, and mind, and the “raw feels” such as frustration >>>>>>>>> or >>>>>>>>> satisfaction—or, in other words, what conventional dualists would >>>>>>>>> consider >>>>>>>>> to be “inherently private”—are simply subtle reflections of primordial >>>>>>>>> materiality, a primordial materiality undergoing continuous >>>>>>>>> transformation >>>>>>>>> by means of its constituent unfolding as spontaneous activity, >>>>>>>>> reflective >>>>>>>>> discerning, and determinate formulation. Thus, the modern reductive >>>>>>>>> materialists’ claim that “sensations are identical with certain brain >>>>>>>>> processes” would have a peculiar counterpart in the Sāṃkhya claim that >>>>>>>>> “awarenesses” [Sanskrit terms omitted] are identical with certain >>>>>>>>> *guṇa* modalities. (Larson and Bhattacharya 1987, p. 76) The >>>>>>>>> relationship between *puruṣa* and *prakṛti* in Sāṃkhya philosophy >>>>>>>>> is complex: *puruṣa* as pure consciousness is characterized by >>>>>>>>> inaction (*akartṛbhāva*) and pure presence (*sākṣitva*). It does >>>>>>>>> not stand in any relation with *prakṛti*, which comprises the >>>>>>>>> material world, including mental processes. Nevertheless, *puruṣa* >>>>>>>>> forms >>>>>>>>> the foundation of *prakṛti*. This means that *puruṣa* provides >>>>>>>>> the meaning for all material processes. Thus *prakṛti* exists for >>>>>>>>> *puruṣa* and it is only because of this that the world is not >>>>>>>>> simply a collection of meaningless physical processes. In addition, >>>>>>>>> the >>>>>>>>> intellect as part of *prakṛti* is supposed to realize that it is >>>>>>>>> not consciousness and it is to become aware of pure consciousness as >>>>>>>>> the >>>>>>>>> way to liberation. This means that the intellect is supposed to >>>>>>>>> understand >>>>>>>>> the contentless pure consciousness but of course in order to do so it >>>>>>>>> would >>>>>>>>> have to become contentless itself, which seems impossible. Therefore, >>>>>>>>> the >>>>>>>>> intellect can only achieve this in an indirect way without cognition. >>>>>>>>> Instead, we require meditative or yogic exercises to understand the >>>>>>>>> difference between *puruṣa* and *prakṛti*. >>>>>>>>> 7 In the *Yogasūtras*, Patañjali provides a method for >>>>>>>>> understanding the difference between *puruṣa* and *prakṛti* via a >>>>>>>>> series of exercises that aim at stripping away all of the disturbing >>>>>>>>> influences from the mind, including what Western philosophers would >>>>>>>>> classify as emotions. In fact, Patañjali argues that the mind is >>>>>>>>> affected >>>>>>>>> by afflictions (*kleśas*) that keep it from becoming clear about >>>>>>>>> the difference between *puruṣa* and *prakṛti*. In YS 2.3, >>>>>>>>> Patañjali lists the afflictions: >>>>>>>>> >>>>>>>>> Ignorance (*avidyā*), egoism (*asmitā*), attachment (*rāga*), >>>>>>>>> aversion (*dveṣa*) and adherence [to mundane existence] ( >>>>>>>>> *abhiniveśa*) are afflictions. [YS 2.3] >>>>>>>>> >>>>>>>>> These afflictions need to be removed in order to achieve >>>>>>>>> liberation. Unlike in many Western accounts of the emotions, the >>>>>>>>> removal of >>>>>>>>> the afflictions is not supposed to lead to a form of rational >>>>>>>>> thinking that >>>>>>>>> is divorced from any emotion. Rather, rational thinking itself needs >>>>>>>>> to be >>>>>>>>> overcome, in order to achieve true liberation by separating >>>>>>>>> *puruṣa* from *prakṛti*. The main reason why emotions such as >>>>>>>>> attachment and aversion are regarded as afflictions is that they lead >>>>>>>>> to a >>>>>>>>> desire to change our circumstances and therefore to an attachment to >>>>>>>>> the >>>>>>>>> world. >>>>>>>>> >>>>>>>>> 8 A number of themes emerge from this overview: 1) The >>>>>>>>> Western categories of “cognition” and “emotion” do not have >>>>>>>>> equivalents in >>>>>>>>> classical Indian philosophy. This is interesting because it suggests >>>>>>>>> that >>>>>>>>> these concepts are not psychological categories but perhaps social >>>>>>>>> categories. While there has been some anthropological work done by, >>>>>>>>> for >>>>>>>>> example, Catherine Lutz on the differences in the categorization of >>>>>>>>> specific emotions across cultures, there is the possibility that the >>>>>>>>> category as a whole might not translate into all cultures (see >>>>>>>>> Danziger >>>>>>>>> 1997). 2) One common theme in classical Indian philosophy is that the >>>>>>>>> phenomena that would be labelled as “emotions” in Western philosophy >>>>>>>>> are to >>>>>>>>> be eradicated because they prevent liberation. 3) None of the Indian >>>>>>>>> philosophical schools aim at “emotion-free” cognitions as an end in >>>>>>>>> itself. >>>>>>>>> In fact, those states that would be labelled “cognitions” in Western >>>>>>>>> philosophy are also to be eradicated because they also prevent >>>>>>>>> liberation. >>>>>>>>> ( A research paper on Brahma sutra bhashya courtesy) 17922 >>>>>>>>> >>>>>>>>> On Sat, 17 Sept 2022 at 07:35, Markendeya Yeddanapudi < >>>>>>>>> [email protected]> wrote: >>>>>>>>> >>>>>>>>>> >>>>>>>>>> >>>>>>>>>> -- >>>>>>>>>> *Mar**The Rivers of Emotions-Geography* >>>>>>>>>> >>>>>>>>>> >>>>>>>>>> >>>>>>>>>> For all of us, rivers mean, the flows of water. But breathing is >>>>>>>>>> the basis of emotions. We >>>>>>>>>> breathe,smell,sense,perceive,understand,interact,act,help,identify,develop >>>>>>>>>> identifications, all from the ocean of emotions-the troposphere. The >>>>>>>>>> angle >>>>>>>>>> of the Sun’s ray or the latitude, determines the Thermodynamic >>>>>>>>>> situation of >>>>>>>>>> the place. The latitude determines the particular flora and fauna. >>>>>>>>>> They >>>>>>>>>> interact with each other, via breathing, smelling, sensing, >>>>>>>>>> perceiving and >>>>>>>>>> by exhaling their perceptions in smells which create the macro >>>>>>>>>> emotional >>>>>>>>>> and hormonal habits. >>>>>>>>>> >>>>>>>>>> The equatorial evergreen forests must be creating gigantic flows >>>>>>>>>> of emotion laden airflows or the rivers of emotions, mixing with the >>>>>>>>>> great >>>>>>>>>> ocean-the troposphere. If the waters of the various rivers flow into >>>>>>>>>> the >>>>>>>>>> seas, the emotions flow into the ocean of air-the troposphere, the >>>>>>>>>> great >>>>>>>>>> ocean of emotions.Every climatic region must be causing rivers of >>>>>>>>>> particular emotions. >>>>>>>>>> >>>>>>>>>> The emotions shall be studied on the basis of Biocentrism and >>>>>>>>>> they shall not be narrowed and suffocated by anthropocentrism, which >>>>>>>>>> means >>>>>>>>>> simply, concentrating on the humans only. We need to get back our >>>>>>>>>> macro >>>>>>>>>> bearings to feel our macro identity, to identify the rivers of >>>>>>>>>> emotions in >>>>>>>>>> the troposphere. It means that there is a gigantic macro flow of >>>>>>>>>> emotional >>>>>>>>>> perception and understanding. The emotions shall not be contaminated >>>>>>>>>> by any >>>>>>>>>> technology, as no machine can feel like an organism. Machines are >>>>>>>>>> designed >>>>>>>>>> to be mechanical and not emotional. >>>>>>>>>> >>>>>>>>>> In free, lush and thick nature, the air creates positive >>>>>>>>>> emotions. An organism wants to be very near another organism, >>>>>>>>>> propelled by >>>>>>>>>> breathing love. Lovers hug each other, want to breathe together, feel >>>>>>>>>> together, and simply destroy the physical distance between each >>>>>>>>>> other. When >>>>>>>>>> the airflow becomes the flow of love, one would want to embrace the >>>>>>>>>> planet >>>>>>>>>> earth, by hugging the trees, animals, by swimming, and by doing >>>>>>>>>> everything >>>>>>>>>> to be part of nature. One develops love for the soil bacteria. >>>>>>>>>> >>>>>>>>>> Today technology has robbed us of our emotional relations. We >>>>>>>>>> kiss the cell phones and computers and cannot tolerate another human >>>>>>>>>> physical presence. We through more and more machine barriers, to >>>>>>>>>> block the >>>>>>>>>> other human beings. We no longer can feel nature and always thirst >>>>>>>>>> for the >>>>>>>>>> latest and new machine, which we discord after sometime as machines >>>>>>>>>> are not >>>>>>>>>> emotional. We hanker for the latest and the new. We suffer from >>>>>>>>>> discontent, >>>>>>>>>> which our hormones transport continuously to every cell and breathe >>>>>>>>>> out the >>>>>>>>>> discontent which the other organisms breathe. >>>>>>>>>> >>>>>>>>>> It is for the Universities to free humanity from the >>>>>>>>>> technological trance, and take the Biosphere home, the emotions. >>>>>>>>>> They have >>>>>>>>>> to first add to their libraries free nature also, opening the way for >>>>>>>>>> perception via inhalation of emotion messages and exhalation of >>>>>>>>>> emotion >>>>>>>>>> responses. >>>>>>>>>> >>>>>>>>>> YM >>>>>>>>>> >>>>>>>>> >>>>>>>> >>>>>>>> -- >>>>>>>> *Mar* >>>>>>>> >>>>>>> >>>>>> >>>>>> -- >>>>>> *Mar* >>>>>> >>>>> >>>> >>>> -- >>>> *Mar* >>>> >>> -- >>> 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/CAL5XZooy9V%3DV6N0s7Z-MvxgXZMOr_5Cqhs3Chk8QcdHBxZ1beQ%40mail.gmail.com >>> <https://groups.google.com/d/msgid/thatha_patty/CAL5XZooy9V%3DV6N0s7Z-MvxgXZMOr_5Cqhs3Chk8QcdHBxZ1beQ%40mail.gmail.com?utm_medium=email&utm_source=footer> >>> . >>> >> -- *Mar* -- You received this message because you are subscribed to the Google Groups "Thatha_Patty" group. 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