HUMANITY AND THE MACHINE 1 Never ever the humanity turned a machine any time in the history, though we are telling others, that we are living and working like a machine. We all exist till we die; existence means that your mind is functioning; mind might generate the good and the bad; mind is not a defaulter; mind reacts and the reason scientifically attributed to actions of the species, including the human; Indian Vedic thoughts said that , past actions are generative for the reactions; science said every action has equal and opposite reactions; cause and effect is accepted by science and the Vedic concepts; the science is questioning the cause and effect of the precedence,; questioning the what existed before GOD?; if the cause and effect can be operative for the earlier events, should it not apply to the later events also as a continuous chain of action?; cause and effect is the unending towards the infinity; if it is unending and linear, as west science thinks, how long that linear line can be drawn, without space?; on the contrary a circle solves the problem where the beginning and the end is unknown and can go as roulette; Vedic thoughts of cyclic thus is more scientific than the linear thinking. Cause and effect are the continuous cycle. Thus, as the Vedic science established beyond doubt that the life is occurring again and again. What is cyclic of life must have a cause which was termed as KARMA. If so, what then the karma can cause? Karma causes the evolutions of births and deaths; hence cyclic again; hence the death is not the end; birth is not the beginning; it is scene in the long drama, passing through the stages, occurring again and again and the basis is the action carried out operating the mind, turning out as Good or bad act; if so, can machine do all these, unless switched on? Machine is programmed to do one sequence of action only that too, with conditioned programming.
2 Biology speaks of, Reflex responses often are rapid; neurons that transmit signals about posture, limb position, or touch, for example, can fire signals at speeds of 80–120 metres per second (about 180–270 miles per hour). However, while many reflex responses are said to be rapid and immediate, some reflexes, called recruiting reflexes, can hardly be evoked by a single stimulus. Instead, they require increasing stimulation to induce a response. The reflex contraction of the bladder <https://www.britannica.com/science/bladder>, for example, requires an increasing amount of urine <https://www.britannica.com/science/urine> to stretch the muscle and to obtain muscular contraction. Reflexes can be altered by impulses from higher levels of the central nervous system. For example, the cough reflex can be suppressed easily, and even the gag reflex (the movements of incipient <https://www.merriam-webster.com/dictionary/incipient> vomiting resulting from mechanical stimulation of the wall of the pharynx) can be suppressed with training. The so-called conditioned reflexes <https://www.britannica.com/science/conditioned-reflex> are not reflexes at all but complicated acts of learned behaviour. Salivation is one such conditioned reflex; it occurs only when a person is conscious of the presence of food or when one imagines food. 3 When an action is produced with the involvement of thoughts, they are called voluntary action. It involves actions like walking, eating, jumping and running. These actions are produced consciously. Both spinal cord and brain are involved and these coordinate with PNS to generate necessary movements. 4 Involuntary actions: Actions which take place without consciousness or willingness of an individual are called the involuntary action. Digestion, heart beating, sneezing, etc are few examples of involuntary actions. Both involuntary and voluntary actions are controlled by the same parts of the brain. Hindbrain and midbrain control involuntary actions like salivation, vomiting, etc. All the body’s voluntary actions are controlled by the motor cortex in the frontal lobe of the cerebrum. 5 Classically, the nerve terminals are considered to be of three kinds: primary sensory endings, secondary sensory endings, and plate motor endings. There are approximately equal numbers of primary and secondary sensory endings, so they may be considered equally important. However, the primary, or annulo-spiral, ending has traditionally attracted the most attention, largely through its prominent appearance and the simplicity of its chief reflex action, the tendon jerk. It consists of a large axon, which branches to wind spirals around the equatorial region of every intrafusal fibre. The secondary ending is supplied by a smaller axon. It has less-dramatic “flower spray” terminals <https://www.britannica.com/dictionary/terminals> lying primarily upon the smaller intrafusal fibres to one side of the primary endings. The reflex action of the secondary endings is incompletely understood. The plate motor endings lie toward the ends of the intrafusal fibres. They are fairly similar to the motor end plates of the skeletal, or extrafusal, muscle fibres. 6 Now scientifically speaking, inaction is also an action; actions are of many kinds; and many machines are constituted to do certain repetitive things; but many actions require work, energy mass etc but not generated out of a machine, since the resultant might be similar, actions may vary, day by day, which is not a kind of machine. A limited action might be voluntary or involuntary or reflex and many more as the actions and the reactions, are beyond the machinery capacity. Thus, human is not a machine; why not even the animals or flora and fauna or even single cell. 7 And exactly what these factors analysed in many chapters of the Bhagavat Gita which when read in depth can be understood. However, we are defiant in not trying to learn a few things (though voluntarily we did a lot of learning, dust gathered all around and run the life with that dirt; then who is the machine? those who think that “That is not for me; That is not known to me’ that is not feasible to learn”, etc etc.) Let’s see what B G does? (To be contd). Xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx 8 B G chap 3 and 4, 6,7 and 18: i aniṣhṭam iṣhṭaṁ miśhraṁ cha tri-vidhaṁ karmaṇaḥ phalam bhavaty atyāgināṁ pretya na tu sannyāsināṁ kvachit 18 12 The three-fold fruits of actions—pleasant, unpleasant, and mixed—accrue even after death to those who are attached to personal reward. But, for those who renounce the fruits of their actions, there are no such results in the here or hereafter. ii pañchaitāni mahā-bāho kāraṇāni nibodha me sānkhye kṛitānte proktāni siddhaye sarva-karmaṇām 18 13 O Arjun, now learn from Me about the five factors that have been mentioned for the accomplishment of all actions in the doctrine of *Sānkhya*, which explains how to stop the reactions of karmas. iii adhiṣhṭhānaṁ tathā kartā karaṇaṁ cha pṛithag-vidham vividhāśh cha pṛithak cheṣhṭā daivaṁ chaivātra pañchamam 18 14 (1) The body, (2) the doer (soul), (3) the various senses, (4) the many kinds of efforts, (5) and Divine Providence—these are the five factors of action. {KR: Five elements go around any action; science speaks about many kinds of actions; and b g speaks in short as “MANY KINDS OF EFFORTS”.} iv śharīra-vāṅ-manobhir yat karma prārabhate naraḥ nyāyyaṁ vā viparītaṁ vā pañchaite tasya hetavaḥ tatraivaṁ sati kartāram ātmānaṁ kevalaṁ tu yaḥ paśhyaty akṛita-buddhitvān na sa paśhyati durmatiḥ 18 15 & 16 These five are the contributory factors for whatever action is performed, whether proper or improper, with body, speech, or mind. Those who do not understand this regard the soul as the only doer. With their impure intellects they cannot see things as they are. v Bhagavad Gita 3.4 <https://www.holy-bhagavad-gita.org/chapter/3/verse/4> One cannot achieve freedom from karmic reactions by merely abstaining from work, nor can one attain perfection of knowledge by mere physical renunciation. Bhagavad Gita 3.5 <https://www.holy-bhagavad-gita.org/chapter/3/verse/5> There is no one who can remain without action even for a moment. Indeed, all beings are compelled to act by their qualities born of material nature (the three *guṇas*). Bhagavad Gita 3.6 <https://www.holy-bhagavad-gita.org/chapter/3/verse/6> Those who restrain the external organs of action, while continuing to dwell on sense objects in the mind, certainly delude themselves and are to be called hypocrites. Bhagavad Gita 3.7 <https://www.holy-bhagavad-gita.org/chapter/3/verse/7> But those karma yogis who control their knowledge senses with the mind, O Arjun, and engage the working senses in working without attachment, are certainly superior. vi Bhagavad Gita 3.19 <https://www.holy-bhagavad-gita.org/chapter/3/verse/19> Therefore, giving up attachment, perform actions as a matter of duty because by working without being attached to the fruits, one attains the Supreme. Bhagavad Gita 3.22 <https://www.holy-bhagavad-gita.org/chapter/3/verse/22> There is no duty for Me to do in all the three worlds, O Parth, nor do I have anything to gain or attain. Yet, I am engaged in prescribed duties. vii Bhagavad Gita 3.26 <https://www.holy-bhagavad-gita.org/chapter/3/verse/26> The wise should not create discord in the intellects of ignorant people, who are attached to fruitive actions, by inducing them to stop work. Rather, by performing their duties in an enlightened manner, they should inspire the ignorant also to do their prescribed duties. Bhagavad Gita 3.33 <https://www.holy-bhagavad-gita.org/chapter/3/verse/33> Even wise people act according to their natures, for all living beings are propelled by their natural tendencies. What will one gain by repression? Bhagavad Gita 3.34 <https://www.holy-bhagavad-gita.org/chapter/3/verse/34> The senses naturally experience attachment and aversion to the sense objects, but do not be controlled by them, for they are way-layers and foes. Bhagavad Gita 3.35 <https://www.holy-bhagavad-gita.org/chapter/3/verse/35> It is far better to perform one’s natural prescribed duty, though tinged with faults, than to perform another’s prescribed duty, though perfectly. In fact, it is preferable to die in the discharge of one’s duty, than to follow the path of another, which is fraught with danger. viii Bhagavad Gita 3.39 <https://www.holy-bhagavad-gita.org/chapter/3/verse/39> The knowledge of even the most discerning gets covered by this perpetual enemy in the form of insatiable desire, which is never satisfied and burns like fire, O son of Kunti. Bhagavad Gita 3.40 <https://www.holy-bhagavad-gita.org/chapter/3/verse/40> The senses, mind, and intellect are said to be breeding grounds of desire. Through them, it clouds one’s knowledge and deludes the embodied soul. Bhagavad Gita 3.42 <https://www.holy-bhagavad-gita.org/chapter/3/verse/42> The senses are superior to the gross body, and superior to the senses is the mind. Beyond the mind is the intellect, and even beyond the intellect is the soul. ix shri bhagavan uvacha bahuni me vyatitani janmani tava charjuna tanyaham veda sarvani na tvam vettha parantapa *BG 4.5*: The Supreme Lord said: Both you and I have had many births, O Arjun. You have forgotten them, while I remember them all, O Parantapa. na mam karmani limpanti na me karma-phale spriha iti mam yo ’bhijanati karmabhir na sa badhyate *BG 4.14*: Activities do not taint Me, nor do I desire the fruits of action. One who knows Me in this way is never bound by the karmic reactions of work. x kim karma kim akarmeti kavayo ’pyatra mohitah tat te karma pravakshyami yaj jnatva mokshyase ’shubhat *4.16*: What is action and what is inaction? Even the wise are confused in determining this. Now I shall explain to you the secret of action, by knowing which, you may free yourself from material bondage. Bhagavad Gita 4.17 <https://www.holy-bhagavad-gita.org/chapter/4/verse/17> You must understand the nature of all three—recommended action, wrong action, and inaction. {KR what does science said above?} The truth about these is profound and difficult to understand. Bhagavad Gita 4.18 <https://www.holy-bhagavad-gita.org/chapter/4/verse/18> Those who see action in inaction and inaction in action are truly wise amongst humans. Although performing all kinds of actions, they are yogis and masters of all their actions. Bhagavad Gita 4.19 <https://www.holy-bhagavad-gita.org/chapter/4/verse/19> The enlightened sages call those persons wise, whose every action is free from the desire for material pleasures and who have burnt the reactions of work in the fire of divine knowledge. Bhagavad Gita 4.20 <https://www.holy-bhagavad-gita.org/chapter/4/verse/20> Such people, having given up attachment to the fruits of their actions, are always satisfied and not dependent on external things. Despite engaging in activities, they do not do anything at all. Bhagavad Gita 4.21 <https://www.holy-bhagavad-gita.org/chapter/4/verse/21> Free from expectations and the sense of ownership, with the mind and intellect fully controlled, they incur no sin even though performing actions by their body.{KR Good Karma} Bhagavad Gita 4.22 <https://www.holy-bhagavad-gita.org/chapter/4/verse/22> Content with whatever gain comes of its own accord, and free from envy, they are beyond the dualities of life. Being equipoised in success and failure, they are not bound by their actions, even while performing all kinds of activities. {KR Hence Advaitham is the one only as dharma; Sarva dharman parityagna, MOM EKAM “, (Advaitham) was wrongly interpreted by all the dualities including the Vaishnavism)( However whether under the duality or multiplex activities, species are not machines) xi Bhagavad Gita 4.39 <https://www.holy-bhagavad-gita.org/chapter/4/verse/39>Those whose faith is deep and who have practiced controlling their mind and senses attain divine knowledge. Through such transcendental knowledge, they quickly attain everlasting supreme peace. Bhagavad Gita 4.40 <https://www.holy-bhagavad-gita.org/chapter/4/verse/40> But persons who possess neither faith nor knowledge, and who are of a doubting nature, suffer a downfall. For the sceptical souls, there is no happiness either in this world or the next. ( Tirukkural: Immakkum enai marumaikkum thatham karumame kattalaikkal// The karma or the action alone determines the impact of -in this life as well as in the ensuing life after the death) 9 Therefore, *BG 5.8-9*: Those steadfast in karma yoga, always think, “I am not the doer,” even while engaged in seeing, hearing, touching, smelling, moving, sleeping, breathing, speaking, excreting, grasping, and opening or closing the eyes. With the light of divine knowledge, they see that it is only the material senses that are moving amongst their objects. Is the truth; We are the action breed good or bad and never ever can be a machine. KR IRS 21922 On Wed, 21 Sept 2022 at 07:42, Rangarajan T.N.C. <[email protected]> wrote: > What do you expect? *People are machines. Machines have to be blind and > unconscious, they cannot be otherwise, and all their actions have to > correspond to their nature.* Everything happens. No one does anything. > > http://mindbodypolitic.com/2009/06/17/gurdjieff-on-machine-man/ > > https://www.reddit.com/r/gurdjieff/comments/u0ydzh/gurdjieff_on_man_as_machine/ > > > <https://www.reddit.com/r/gurdjieff/comments/u0ydzh/gurdjieff_on_man_as_machine/> > > On Wednesday, 21 September, 2022 at 07:38:23 am IST, Markendeya > Yeddanapudi <[email protected]> wrote: > > > > > -- > *Mar**Self Identity as Robot* > > > > Once God or nature was the ideal for self identity. One closed one’s eyes, > and tried to feel nature or God. Gradually the emotional interaction with > the other organisms based on smell message communications, changed into > emotional routine, making the subconscious identify with nature as self. > The hormonal routine developed strong connection with nature cell by > cell.Thick, free and lush flora and fauna means smell communications > continuously from many organisms, generating diverse feelings, leading to > the flow of revelations. Ego vanished. > > One lived in the love bond with nature, and communicated with nature and > interacted with nature as living one’s life. Every organism protected the > other organisms, because, every organism, lived by continuously interacting > with every other organism, bonded by ecology. The very internal hormonal > communication system of each organism coordinated with the internal > hormonal systems of the other organisms, converting the troposphere into > the agency of grand communication and coordination among all organisms. One > identified self as nature or with the Biosphere as one’s internal hormones > interacted with the hormones of the other organisms continuously by > continuously inhaling the smell messages and exhaling the smell responses, > with the sense of ego just vanishing. Egoism and egomania were > inconceivable. It was not even Anthropocentrism but the identification with > the whole Biosphere creating the Biocentrism. One lived with total access > of nature, continuously reinforced by breathing in the strength from nature > and one’s body obeyed the smell coordinating communications from nature. > One’s health was the health of nature and the systems of nature, and one > did not become healthy by making nature unhealthy. > > Today thanks to science and the castigation of one’s emotional bond with > nature as bias, the great sin in science, one has to filter one’s very > breathing to edit the smell communications from nature, to develop the > scientific temperament. The emotion flow from nature and the fundamental > emotional intelligence originating from nature shall be blocked. And one is > blocking one’s own breathing as one suspects it as being contaminated by > bias. > > The basic character of a coward is fear to breathe. We have developed > great cowardice of nature, and we are fighting nature with technology. Now > the surrender to technology has become so total, we are on the verge of > rule by robots, for robots and by robots. > > From self identity with nature or God we have changed Robots as the ideal > for self identity. > > If you don’t want to be a machine without feelings, then immediately go to > some tree and plat and start smell conversing. > > YM > -- 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/CAL5XZop0tjs1u60DMcBMMD9cfj5PWO55Y%2BHvHuJGuhaY7OLk4A%40mail.gmail.com.
