---------- Forwarded message --------- From: Rangarajan T.N.C. <[email protected]> Date: Sun, 15 Dec 2024 at 18:52 Subject: physics of crowds To:
It was /is also called HERDS' INSTINCT BY FREUD. Herd instinct is the tendency of people to follow the actions of others without independently analyzing or making decisions. It's also known as herding or following social norms. Herd instinct is similar to how animals in herds, packs, or schools react in unison. For example, a group of cows may stampede together to escape danger. In humans, herd instinct can manifest in many ways, including: - *Shopping* People may choose a busy restaurant over an empty one, even if they don't have a rational reason for doing so. - *Investing* People may follow the actions of others, especially after good news or an analyst's research note, even if it's not a profitable decision. - *Social media* People may follow popular accounts or engage with trending topics, which can lead to echo chambers where people are exposed to similar content. - *Political movements* People may follow popular opinions and ideas, even if they don't fully understand or support them. - *Panic buying* In times of crisis, people may hoard essential items out of fear, which can lead to shortages. Herd instinct can have significant impacts, such as environmental and economic impacts, and can contribute to the rise of extremist political movements. Hitler encashed it all pl read MEIN KAMF. *Bhartrhari takes a metaphysical view of Sabda, the speech-principle (Sabda tattva). He compares the transformation of Sabda, in three stages, with the manifestation of the Universe.* *The Vrtti on Vakyapadiya (1.14) presents Pashyanti as the Supreme Reality, Sabda-Brahman, which is identified with Prathibha, intuitive cognition or the first flash of understanding.* *The first stage in the transformation of a thought or an impulse into speech is the Pashyanti (thought visualized). It is a pre-verbal or potential stage. In this stage, the latent, unspoken thought that instinctively springs up is visualised within one’s self.* *The Pashyanti, which also suggests the visual image of the word, is indivisible and without inner-sequence; in the sense, that the origin and destination of speech are one. Here, **the latent word (Sabda) and its intention or meaning (Artha) co-exist; and, is fused together without any differentiation. That is to say; intention is instinctive and immediate; and, it does not involve stages such as: analysis, speculation, drawing inferences and so on. At the level of Pashyanti Vak, there is no distinction between word and meaning. And, there is also no temporal sequence. In other words; Pashyanti is the direct experience of Vakya-sphota, of the meaning as whole of what is intended. * *In Pashyanti state, Sabda is in an unmanifested state. Yet, at the stage of Pashyanti, there is a kind of hidden impulse or a desire (iccha) for an expression. That instinct or urge is indeed an experience; and, it is said to prompt or motivate the formation of the Pashyanti vision. It is an intention to convey a certain meaning. Therefore, Vac or the ‘internal speech’ or ‘thought’, at this stage, stands for what is intended to be conveyed ; it is the first ‘vision’ of what is yet to appear.* *Bhartrhari employs the simile of the yolk of the peachen’s egg which is about to hatch. Before the hatching of the egg, all the flecked colours of the peacock lie dormant in potential state in the yolk of the egg.* herds in the society turning towards: *[The **Yoga Vasistha **(Moksopaya– 4.17.25) employs the same analogy to prove the existence of the world in Brahman in a potential state: “As the various **colors** of the tail of a peacock potentially exist within the liquid of its egg, so the plurality is potentially present in the spirit which is capable of manifesting it”.]* *yādṛg jagad idaṃ dṛṣṭaṃ śukreṇa pitṛmātṛtaḥ / tādṛk tasya sthitaṃ citte mayūrāṇḍe mayūravat //MU_4,17.25 <http://gretil.sub.uni-goettingen.de/gretil/1_sanskr/6_sastra/3_phil/advaita/motik_pu.htm>//* *The noted scholar Prof. Bimal Krishna Matilal, in his The word and the world (Oxford University Press; New York, 1990; p.86) explains* *“…. Similarly in the self of the language speaker or hearer or whoever, is gifted with linguistic capability, all the variety and differentiation of the linguistic items and their meaning exist as potentialities; and language and thought are identical at that stage. Bhartrhari even believes that the nature of the self is nothing but identical with the nature of language – thought ….”* *** *Thinking or motivation for conveyance of the meaning, here, does not refer to concept-formation, speculation or drawing inference and so on. That intellectual process takes place at the next stage, the Madhyamā.* HERDS" formations are the causes of dukka.Adhibhautika, adhidaivika and adhyatmika are known as Tapatraya. The three words respectively mean: pertaining to (a) the bhuta or living beings; (b) the daiva or fate, unseen forces and gods; (c) the body (and the mind). Sorrow and suffering (duhkha, tapa) are inevitable in life. In fact, they are a part of life. A knowledge of their origin, causes and even categorisation helps one to minimise their effect if not eradicate them. The Hindu religious works usually call them 'tapatraya', 'the three miseries'. They are: adhyatmika, adhidaivika and adhibhautika. The adhyatmika duhkha or tapa is that which is caused by bodily suffering and mental anguish. Hereditary diseases like leprosy, disabilities like blindness or lameness and diseases caused by the violation of the rules of health and sanitation are classed under this. The mental agony caused by worries and anxieties, attachment and aversion, also comes under this group. The adhidaivika duhkha or tapa is that which is caused by daiva. The word daiva includes the power of time, nature and the unseen hand of fate. Diseases caused by the changing seasons, misery caused by the elemental forces like floods and fire, suffering caused by black magic or gods who are displeased, natural tribulations due to hunger, thirst and old-age belong to this group. The adhibhautika duhkha or tapa is that which is caused by other bhutas or living beings, like wild animals, snakes or enemies. Some of these, like hereditary diseases or physical disabilities cannot be got rid of. Hence they must be endured. Some like the diseases caused by change of seasons or the machinations of enemies can be countered by taking appropriate precautions. However, raising the mind to the level of the spirit, thus transcending the limitations imposed by the body-mind complex, is the best solution to offset the effects of tapatraya. Freaud's Psycho;ogy was long after our life system advocated. Quere is discipline but also that instinct K Rajaram IRS 161224 Bustling through the physics of crowds <https://knowablemagazine.org/content/article/society/2024/using-physics-to-understand-behavior-of-human-crowds?utm_source=Knowable+Magazine&utm_campaign=78e4233107-KM_NEWSLETTER_2024_12_15&utm_medium=email&utm_term=0_-78e4233107-536810724> Bustling through the physics of crowds Matthew R. Francis COMIC: Using tools from fields like fluid dynamics to better understand how groups of people move around can imp... <https://knowablemagazine.org/content/article/society/2024/using-physics-to-understand-behavior-of-human-crowds?utm_source=Knowable+Magazine&utm_campaign=78e4233107-KM_NEWSLETTER_2024_12_15&utm_medium=email&utm_term=0_-78e4233107-536810724> -- 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 visit https://groups.google.com/d/msgid/thatha_patty/CAL5XZopUxbc1dH-0S%3D3a5hoYXX-fpnvynp-_GC2w-DFgX%3Dz%3DcQ%40mail.gmail.com.
