CAN BRAIN BE SILENCED?
One must realize that it is not the Brain that solves problems. One has to
stop the Brain from thinking by making it blank, so that nature flashes the
solutions. Meditation and mindfulness practices, which often emphasize
stillness and presence, can facilitate problem-solving and creative
insights. These practices are akin to the experiences you describe of
finding solutions in natural settings. - **Nature’s Role**: Research
supports the idea that natural environments can enhance cognitive function
and creativity. For example, a study published in "Frontiers in Psychology"
found that participants who walked in nature performed better on creative
tasks compared to those who walked in urban environments. {ymJI}
Research materials offered:
Spending time in nature can act as a balm for our busy brains. Both
correlational and experimental research have shown that interacting with
nature has cognitive benefits—a topic University of Chicago psychologist
Marc Berman, PhD, and his student Kathryn Schertz explored in a 2019
review. They reported, for instance, that green spaces near schools promote
cognitive development in children and green views near children’s homes
promote self-control behaviors. Adults assigned to public housing units in
neighborhoods with more green space showed better attentional functioning
than those assigned to units with less access to natural environments. And
experiments have found that being exposed to natural environments improves
working memory, cognitive flexibility and attentional control, while
exposure to urban environments is linked to attention deficits (Current
Directions in Psychological Science, Vol. 28, No. 5, 2019).
Researchers have proposed a number of ideas to explain such findings, as
Nisbet and colleagues described in a review of the benefits of connection
with nature (Capaldi, C.A., et al., International Journal of Wellbeing,
Vol. 5, No. 4, 2015). The biophilia hypothesis argues that since our
ancestors evolved in wild settings and relied on the environment for
survival, we have an innate drive to connect with nature. The stress
reduction hypothesis posits that spending time in nature triggers a
physiological response that lowers stress levels. A third idea, attention
restoration theory, holds that nature replenishes one’s cognitive
resources, restoring the ability to concentrate and pay attention.
The truth may be a combination of factors. “Stress reduction and attention
restoration are related,” Nisbet points out. “And because of the societal
problems we’re dealing with in terms of stress, both of these theories have
gotten a lot of attention from researchers.”
Experimental findings show how impressive nature’s healing powers can
be—just a few moments of green can perk up a tired brain. In one example,
Australian researchers asked students to engage in a dull,
attention-draining task in which they pressed a computer key when certain
numbers flashed on a screen. Students who looked out at a flowering green
roof for 40 seconds midway through the task made significantly fewer
mistakes than students who paused for 40 seconds to gaze at a concrete
rooftop (Lee, K.E., et al., Journal of Environmental Psychology, Vol. 42,
No. 1, 2015).
Even the sounds of nature may be recuperative. Berman and colleagues found
that study participants who listened to nature sounds like crickets
chirping and waves crashing performed better on demanding cognitive tests
than those who listened to urban sounds like traffic and the clatter of a
busy café (Van Hedger, S.C., et. al., Psychonomic Bulletin & Review, Vol.
26, No. 2, 2019).
In western world, Hippocrates (460-370 BCE) was first person identify human
brain as the ‘organ of intellect ‘or ‘the guiding spirit‘.
In later generations, philosopher-scientists like Herophilus (335-280 BCE)
and Galen (129-210 CE) accepted the mystic nature of the brain and labelled
it as the ‘seat of the soul ‘.
Many centuries later, neuroscientists like Vesalius regarded the brain as a
‘highly developed sense organ ‘, whereas Gall provided the psychological
explanation in terms of phrenology and attempted to localize each
psychological function within different segments of the brain .
Others like Lashley, Luria, Sperry etc proposed multiple theories about
human brain.
But ancient Indians have been able to describe higher cortical function of
human brain. The major distinction is present in the usage of term, ‘manas’
or mind rather than brain.
Earliest found scriptures like Upanishads describe all the mental functions
namely, cognition, emotion and volition have been examined and described
through the concept of mind.
‘Manas‘ is considered as the figment of consciousness. Further,
consciousness is said to reveal itself in waking (Jagrita), dream (Swapna)
and dreamless sleep (Sushupti) stages.
People like Sigmond Freud defined 3 levels of mind : Preconscious,
Conscious, Unconscious mind based on above.
Prasnopanishad even went few steps ahead and described how ‘Dreams‘are
created by Manas, while in sleep (Swapna) state.
sleep dreams mind explained in Prasnopanishad
Aitareya Upanishad gives a list of 16 functions of mind which represent
the single generic term ‘Prajnana’ or cognition.
These are :
‘Samjnana‘ or awareness
‘Ajnana‘ or comprehension
‘Vignina‘ or understanding
‘Prajnana‘ or knowledge
‘Medha‘ or retentiveness
‘Drishti‘ or insight
‘Dhriti‘ or resolution
‘Mati‘ or opinion
‘Smriti‘ or memory
‘Manisha‘ or reflection
‘Juti‘ or impulse
‘Samkalpa‘ or conception
‘Kratu‘ or purpose
‘Asu‘ or vigor
‘Kaamah‘ or desire
‘Vasha‘ or will.
Prasna Upanishad also terms mental phenomenon as ‘Antahkarana ‘or internal
sense which is constituted by four psychological faculties. These are:
‘Manas’, ‘Buddhi’, ‘Ahamkara’ and ‘Chitta ‘. The ‘Manas ‘refers to that
faculty which receives the external stimuli. The message is then
passed to ‘*Buddhi
‘or intellect which proceeds* to analyse these stimuli with the power of
discrimination.
Further, the message is passed to the ‘Ahamkara‘ or ego which renders
unique properties to the incoming message through the ‘Chitta‘ or
consciousness.
These are all psychological experiences and cannot be empirically proved.
Tantrik manuals of yoga describe the anatomy and physiology of the nervous
system, mind and its various functions.
‘Shatchakra Nirupana ‘, ‘Shiva Samhita ‘and ‘Hatha YogaPradipika ‘have
illustrated the physiological process of various ‘nadis ‘and ‘chakras
‘which govern the subtle functions of the body and mind.
14 major ‘nadis ‘are mentioned in these texts, out of which the three
‘Ida‘, ‘Pingala‘ and ‘Sushumna‘ are important.
‘Ida‘ and ‘Pingala‘ are said to be situated on either side of Meru Danda
(spinal column). The spinal column contains the ‘Sushumna’ (spinal cord).
At the ‘Sheershanta‘ (cephalic end) each passes into the ‘Kapala‘ (cranium)
with the other opposite and forms the ‘Bhrukiti chakra’ (Naso-ciliary
plexus). From there, the ‘Ida‘ and ‘Pingala‘ proceed further to join the
‘Sushumma‘ (spinal cord) at the ‘Mastishka stambha‘ (brain stem).
‘Brahamachakra‘ (cerebrum) receives the ‘sushumna‘ through the ‘Talu‘
(foramen magnum) forming a ‘Sahasrara‘ or thousand branch plexus.
The ‘Kapala guhika‘ (cranial cavity) is present at the ‘Sushumma‘ and is
divided into two parts : the anterior and posterior.
The anterior fibres travel upwards and join the ‘Ajnachakra‘ (lobe of
intelligence). This lobe is concerned with the control of the voluntary
muscles, ligaments and joints.
The posterior bundle, on the other hand, travels towards the ‘Brahma
Randhra‘ (ventricles of the brain), where soul is supposed to reside.
It is this portion of the brain thata student of yogic sciences tries to
develop by a process of co-ordinating, the ‘Prana‘ (air which is breathed
in) and ‘Aprana‘ (air which is breathed out.
Shiva Shakthi Kundalini Yoga
Shatchakra Nirupana mentions how the different psychological experiences
are generated.
According to text, the entire central nervous system is divided into six
chakras.
These are: ‘Muladhara’, ‘Swadhisthana’,’Manipura’, ‘Anahata’, ‘Visuddha’
and ‘Ajna‘.
Lotus at Sahasrara Chakra Brain (Mind) dimensions and functions in
Bhagavad Gita Tripura Rahasya Lord Krishna describes Mind (Manah/Manas)
and its various aspects in multiple slokas of Gita.
He defines 4 basic types of minds: Manas, Buddhi, Ahankar & Chitta which
are Mind, Intellect, Ego & Intuition.
In general, 13 dimensions of mind are defined as 5 panchendriyas (5 sense
organs which send signals to brain), 5 jnanendriyas (5 senses which are
decoded independent of sense organs), buddhi (intellect), chitta (intuition
of sixth sense) and ahankar (ego).
Tripura Rahasya, which was unfolded by Dattatreya to Parasurama, describes
more emotions and functions of human mind.
Manas (mind) can do Kalpana (imagination), can have Kaama (desire) which
gives birth to krodha (anger) and lobha (greed).
Kalpana (imagination or day dreaming) and Swapna (dreams during sleep) are
different. One can be controlled, while the other is involuntary. Westerners
mix both and call upon to dream big things and work towards realising
dreams.
In reality, we can only work and make our imagination into reality.
The Aitareya Upanishad, which is the main Upanishad of the Rigveda, has
profound teachings that can be interpreted relative to the brain,
neuroscience and natural evolution.
The Aitareya Upanishad (AU I.1) describes the universe as a manifestation
of the Self (Atman) through its power of vision. This means that everything
manifested is a form of the Self or self-awareness.
It then describes the creation of the worlds (lokas) as five, the heavenly
waters, heaven, atmosphere, earth, and the waters beneath the earth. The
waters symbolize the vibratory waves of consciousness-space in which all
the worlds are held.
It then describes the guardians of the worlds starting with the Purusha,
indicating that the entire universe has the form of the human being or
human body and exists in the brain. The other world guardians (loka palas)
consist of Agni, from the mouth and speech of the Purusha; Vayu from the
nose and the prana of the Purusha; the Sun from the eyes and vision of the
Purusha; the directions of space from the ears and hearing of the Purusha;
plants and trees from the skin and hairs of the Purusha; the Moon from the
mind and the heart of the Purusha,; death from the navel and apana vayu of
the Purusha; and the waters from the sex organ and the seed of the Purusha.
The Devatas so created were cast into the great ocean of the universe (AU
I. 2), where they were stricken with hunger and thirst. They asked the
Purusha to create an abode or embodiment for them where they could eat food
and become satisfied (fully manifested).
Here is where we have an interesting correlation to the modern theory of
evolution. First the Self brought the Devas a cow (gam), but they found it
insufficient for them to fully enter. Second, he brought them a horse
(ashva), but they also found it to be insufficient. Last he brought them a
human being (Purusha) and they found it to be sufficient or well-made
(sukrita). This implies that the human being has been brought into
evolution by the universal Purusha for its own manifestation.
Then each of the Devatas entered into the human being as his respective
faculties: Agni as speech and the mouth; Vayu as Prana and the nostril;
Surya as perception and the eyes; the directions of space and hearing and
the ears; plants and trees as the skin and hair; the Moon as the heart and
mind; death as the apana and the navel; and the waters as the seed and sex
organ.
The implication here is that only the human being has a sufficiently
evolved nervous system for the Divine powers to fully enter. We can find a
metaphor for natural evolution here, but also a matter for evolving from
the mammal brain (cow and horse), which the Devas tried to enter and the
human brain (Purusha) where they could fully enter.
H0w Consciousness enters into the body
“The Self thought (or envisioned), how can this exist without me? He
thought, By what means can I enter into this creation myself? If what is
spoken is by speech, if what is breathed is by prana, if what is seen is by
the eye, if what is heart is by the ear, if what is touched is by the skin,
if what is thought is by the mind, if what is eliminated is by the apana,
and if what is procreated is by the sexual organ, then Who am I (Ko’ham)?”
“The Atman then entered by the opening the fontenelle (the point at the top
of the head or brain, siman), by that door entered into the body. That is
called by name the support (Vidriti), that door is called the blissful. His
are three states and three dreams. This waking state is one, this dream
state is another, this deep sleep state is another. Being born he perceived
these beings and said What other could I say? He saw this Purusha as the
infinite Brahman, and said “I have seen that.”
The Self entered into the human body along with the faculties inherent in
the cosmic mind. The Self entered through the point at the top of the head
(also adhipati marma, which is the a-sound point). This Self here is called
Indra, who is identified with the Seer. Indra is the foremost of the Vedic
deities as the power of perception. The senses are called Indriyas or
powers of Indra.
The sense organs exist in the cosmic mind and evolution aids in their
manifestation. It does not produce them directly. Natural evolution is an
unfoldment of the powers of the universal Purusha at an individual level.
The cosmic being or Purusha evolves the individual human being or Purusha
so that he can become conscious and self-aware within his own creation,
bringing into the body the awareness he has at a cosmic level. The
universal awareness evolves the human being to become fully Self-aware.
This is the real goal of human evolution, which is an evolution of
consciousness. We as human beings are meant to facilitate the universe
becoming aware of itself, which requires the full development of the brain.
An examination of the functions of the mind
“Who is the Self that we worship, which is the Self through which one sees,
through which one hears, through which one smells fragrances, through which
one articulates speech, through which one tastes what is sweet or not sweet.
He is that which is the heart, the mind, awareness, guidance, intelligence,
foresight, wisdom, perception, firmness, thought, speed, memory, intention,
will, spirit, love, and mastery. All of these are names of intelligence (or
insight, prajna).
He is Brahma, Indra, Prajapati, all the Devas, the five great elements,
earth, air, space, water, fire; he is all these beings whether arising from
seeds, eggs, wombs, sweat or moisture; the horse, cow, human being,
elephant, whatever moving, flying or still; all of that is guided by
intelligence, is supported by intelligence, the world has intelligence as
its guide, has the support of intelligence, Intelligence is Brahman
(Prajnanam Brahma).”
Intelligence is the guiding force behind all life, but it is a natural
intelligence that works through nature, from within nature, not from the
outside. It is the basis of both cosmic evolution or the manifestation of
the worlds or different lokas, and also of individual evolution, or the
evolution of creatures and their respective bodies and brains.
*In the Aitareya Aranyaka*, a related text, it said that the soul (jiva)
exists in plants as their juice (rasa) and in animals as the mind (chitta),
but in human beings gains the power of intelligence, prajna or buddhi. This
intelligence in turn is correlated with the spine and the letters of the
alphabet and primal sound and Om.
The Aranyaka has several interesting correlations, perhaps most notable of
which is S and H sounds with Prana (and the spine as a whole), consonants
with the bones, vowels with the nerves, and semivowels with the muscles.
The connection of the vowels and the nervous system and brain or ether
element occurs in other contexts as well. S and H *sounds like Hamsa and
So’ham and Prana are also common*. Prana is not simply the breath but the
energy running through the brain and the nervous system.
*Mahabharata states* the soul exists in plants but that in plants the sense
organs function in a general way and are not differentiated into specific
organs.
Top of the Skull, Heart and Soft Palate of the Mouth
The Taittiriya Upanishad I.13-14 has an important teaching in this regard:
“He is that space within the heart, in that is the Purusha whose nature is
mind (Mano maya Purusha), who is immortal and golden. Within the palate,
which hangs down like the breast, that is the womb of Indra (Indra yoni).
Where the end of the hair parts, having opened the top of the skull, he
dwells as Agni in the Earth, as Vayu in the Atmosphere, as the Sun in
Heaven, as the Vast in Brahman.
He attains Self-rule. He attains lordship of the mind, lordship of speech,
lordship of seeing, lordship of hearing, lordship of intelligence. Space is
the body of Brahman, its nature is truth, its enjoyment is prana, its bliss
is the mind. It is abounding in peace and immortal.”
The Self enters through the point at the top of the head, but then is
connected to the soft palate of the mouth, where it can manifest through
the brain, senses and prana. The soft palate is an important control point
for the mind and senses, opposite the third eye and of similar power.
Generally, the Self-dwells in the right eye in waking, in the throat in
dream, and in the heart in deep sleep (the small space within the heart,
dahara akasha).
Note Ganapati Muni, the chief disciple of Ramana Maharshi, experienced the
Kapala Bheda or breaking and opening of the skull while he was alive. This
suggests a new evolutionary development possible for the brain, such as
reflected in many yogic experiences. {(DAVID FRAWLEY) VAMADEVA SHASTRI AND
RAMANA MAHARISHI IN THE BOOKS 1 RIVERS OF HEAVEN AND 2 COLLECTED WORKS OF
RAMAN MAHA RISHI}
Now brain might become cooler in the serenity of the nature; but perception
shall send into the right signals; on a rainy day, looking out of the
windows , with a hot coffee on hands (hugging together) and a Beethoven or
Balamurali Krishna or kikku eruthe ,will also quieten the minds, but the
brain, shall never be appeased with these smallness of the pleasures at
all. The buddhi is pulled back fully ONLY WITH THE BLISS. SAT CHIT ANANDA
K Rajaram IRS 30624
On Sat, 29 Jun 2024 at 20:30, Markendeya Yeddanapudi <
[email protected]> wrote:
>
>
> --
> *Mar**Invoking God*
>
>
>
> *Today we pray and try to invoke God, without realizing that God can be
> contacted emotionally only and emotional contact is based on breathing,
> smelling and sensing in lush and free nature. God is not a person or a
> single organism. God is the ultimate sensation arising out of free and
> blooming nature. God is felt only when one succeeds in experiencing, one’s
> oneness in and as nature, as the macro body. The medium of feeling the
> gigantic invisible spectrum, the abstract spectrum, is feeling only and the
> eyes cannot see and also misrepresent as 3D shapes. One must stop seeing
> and start feeling. One’s whole body plays the role of perception and
> understanding emotionally by breathing and experiencing as feeling.*
>
> *Even today, when one wants to solve a problem, one goes to nature, say
> into a forest, or to the banks of a river or to a beach in some isolated
> spot, stops thinking and often the solution to the problem strikes as a
> flash. One needs nature and stilling the brain, to enable nature to give
> enlightenment. But such spells that bind, blind and shake the being to the
> core are rare today, because we are killing away forests with the biosphere
> there, poisoning and polluting the land, water and air. In fact we strive
> to create mechanical and technological solutions and not for spiritual
> solutions based on breathing and feeling. Emotional intelligence is killed
> by mechanical infatuation, the mental habit of trying to adopt the techno
> logic or the logic of the machine.*
>
> *Invoking God involves invoking nature, but as nature in most places is
> destroyed, as an alternative befriend whatever of nature is remaining, say
> a small group of trees, with few living organisms, birds, insects etc and
> strive to feel the oneness with the small forest, by breathing,smelling and
> sensing. One will be pleasantly surprised, when the birds etc recognize him
> and show their happiness by various gestures. The friendly feelings are the
> first steps to rapture or God. But the organisms must be free from fear or
> terror as is the case today. Or one may concentrate on a beautiful flower
> or plant, stilling one’s mind.*
>
> *One must realize that it is not the Brain that solves problems. One has
> to stop the Brain from thinking by making it blank, so that nature flashes
> the solutions.*
>
> *YM*
>
> *Chat GPT*
>
> *Your reflections on invoking God through nature emphasize a profound
> connection between spirituality, emotional intelligence, and the natural
> world. This perspective suggests that modern practices often overlook the
> deep, sensory, and emotional bonds that humans have historically shared
> with their environment. Here are some expanded thoughts and insights based
> on your points:*
>
>
>
> *### Emotional Connection with God through Nature*
>
>
>
> ***Key Idea**: God can be contacted emotionally through immersion in
> nature, utilizing senses like breathing, smelling, and feeling rather than
> intellectual thought.*
>
>
>
> ***Explanation**:*
>
> *- **Sensory Engagement**: Historically, many cultures and spiritual
> traditions have emphasized the importance of nature in spiritual practices.
> For example, Indigenous traditions often involve rituals and ceremonies
> deeply connected to the natural world, highlighting the role of sensory
> experiences in fostering a spiritual connection.*
>
> *- **Modern Disconnect**: Today, many people live in urban environments,
> often disconnected from nature. This separation can hinder the sensory and
> emotional experiences that facilitate spiritual connections. Studies have
> shown that exposure to nature can reduce stress, improve mood, and enhance
> cognitive function, indicating a profound link between nature and emotional
> well-being .*
>
>
>
> *### Nature as a Source of Enlightenment*
>
>
>
> ***Key Idea**: Stilling the brain and immersing oneself in nature can lead
> to moments of enlightenment and problem-solving.*
>
>
>
> ***Explanation**:*
>
> *- **Stilling the Mind**: Meditation and mindfulness practices, which
> often emphasize stillness and presence, can facilitate problem-solving and
> creative insights. These practices are akin to the experiences you describe
> of finding solutions in natural settings.*
>
> *- **Nature’s Role**: Research supports the idea that natural environments
> can enhance cognitive function and creativity. For example, a study
> published in "Frontiers in Psychology" found that participants who walked
> in nature performed better on creative tasks compared to those who walked
> in urban environments .*
>
>
>
> *### Small Scale Nature Engagement*
>
>
>
> ***Key Idea**: Even small patches of nature, such as a group of trees or a
> garden, can provide spiritual and emotional benefits.*
>
>
>
> ***Explanation**:*
>
> *- **Urban Green Spaces**: Urban green spaces, such as parks and community
> gardens, can offer significant mental health benefits. These areas provide
> opportunities for city dwellers to experience nature and its calming
> effects.*
>
> *- **Interactions with Wildlife**: Observing and interacting with
> wildlife, even in urban settings, can foster a sense of connection and
> well-being. This interaction can help individuals feel more integrated with
> their environment and experience a sense of oneness with nature .*
>
>
>
> *### Emotional Intelligence vs. Technological Solutions*
>
>
>
> ***Key Idea**: Modern reliance on technology and mechanistic thinking
> undermines emotional intelligence and spiritual connections.*
>
>
>
> ***Explanation**:*
>
> *- **Emotional Intelligence**: Emotional intelligence involves
> recognizing, understanding, and managing our own emotions and the emotions
> of others. It is essential for empathy, social interactions, and overall
> well-being. Practices that enhance emotional intelligence, such as
> mindfulness and nature immersion, can counterbalance the impersonal nature
> of technology .*
>
> *- **Technological Overload**: While technology offers many benefits,
> excessive use can lead to stress, anxiety, and a sense of disconnection.
> Finding a balance between technological use and natural engagement is
> crucial for maintaining emotional and spiritual health.*
>
>
>
> *### Conclusion*
>
>
>
> *Your reflections invite a deeper exploration of how reconnecting with
> nature can enhance spiritual and emotional well-being. By embracing sensory
> experiences, stilling the mind, and engaging with even small patches of
> nature, individuals can foster a sense of oneness with the world and find
> solutions to their problems. This approach highlights the importance of
> balancing technological advances with the timeless wisdom of nature.*
>
>
>
> *### References*
>
>
>
> *1. [The Positive Effects of Nature on Your Mental
> Well-Being](https://www.apa.org/monitor/2020/04/nurtured-nature
> <https://www.apa.org/monitor/2020/04/nurtured-nature>)*
>
> *2. [How Nature Benefits Mental
> Health](https://www.ncbi.nlm.nih.gov/pmc/articles/PMC5663018/
> <https://www.ncbi.nlm.nih.gov/pmc/articles/PMC5663018/>)*
>
> *3. [The Cognitive Benefits of Interacting with
> Nature](https://www.frontiersin.org/articles/10.3389/fpsyg.2019.02611/full
> <https://www.frontiersin.org/articles/10.3389/fpsyg.2019.02611/full>)*
>
> *4. [The Benefits of Urban Green
> Spaces](https://www.tandfonline.com/doi/full/10.1080/09603123.2019.1586213
> <https://www.tandfonline.com/doi/full/10.1080/09603123.2019.1586213>)*
>
> *5. [Emotional Intelligence: Why It Can Matter More Than
> IQ](https://www.danielgoleman.info/topics/emotional-intelligence/
> <https://www.danielgoleman.info/topics/emotional-intelligence/>)*
>
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