đđđđđč On Mon, 13 Jan 2025 at 10:38, Yeddanapudi Markandeyulu < [email protected]> wrote:
> Sir, > I write after directly reading nature and I have stopped reading books.I > get the morning flash and I write the morning write up.But invariably you > generously relate your vast learning and insight to my write up reinforcing > my morale and self confidence.How you respond so elaborately to so many > posts is a wonder,may be all those in the IAS,IRS,IPS tribes are simply > great. > Or may be,you are a special phenomenon.Carry on Sir,and thank you very > much. > YM Sarma > > On Mon, Jan 13, 2025 at 10:26âŻAM Rajaram Krishnamurthy < > [email protected]> wrote: > >> Broadlines of emotional feelings >> >> >> >> Chapter 2: TEXT 63 >> >> krodhad bhavati sammohah sammohat smrti-vibhramah >> >> smrti-bhramsad buddhi-naso buddhi-nasat pranasyati >> >> krodhatâfrom anger; bhavatiâtakes place; sammohahâperfect illusion; >> sammohatâfrom illusion; smrtiâof memory; vibhramahâbewilderment; >> smrti-bhramsatâafter bewilderment of memory; buddhi-nasahâloss of >> intelligence; buddhi-nasatâand from loss of intelligence; pranasyatiâfalls >> down. >> >> From anger, delusion arises, and from delusion bewilderment of memory. >> When memory is bewildered, intelligence is lost, and when intelligence is >> lost, one falls down again into the material pool. {IMPACT OF EMOTIONS} >> >> 1 Aristotle spoke of the pleasures inherent in the cathartic release of >> tension. Catharsis has since been used within the mental health field as >> a way of describing the practice of emotional expression, which is >> essential for communicating our needs, desires, and emotions. Plus, being >> able to express oneâs emotions is associated with various positive >> outcomes, such as increased adjustment to stressors, greater life >> satisfaction, and increased psychological resilience .In times of joy, >> all of us wished we possessed a tail we could wag. >> >> 2 While you may understand logically that healthy emotional >> expression is important, just exactly how to go about it isnât always >> straightforward. Fortunately, there are many ways to facilitate healthy >> emotional expression; here are 18 tips: >> >> 1. Use positive self-talk >> >> We all have an inner dialogue running through our heads, which is >> sometimes negative and counterproductive. If you have a negative inner >> dialogue, this is bound to make healthy self-expression difficult. Consider >> whether the messages in your head are damaging, and if so, work on ways to >> replace them with positive ones. >> >> 2. Be a good listener It might be helpful to remember that⊠>> >> *ââŠwe have two ears and one mouth so that we can listen twice as much as >> we speak.â* >> >> Epictetus It is hurtful to feel unheard , so listen to your family, >> friends, and coworkers and you will be in a far better position to respond >> with expressions of empathy and understanding. >> >> 3. Try spirituality Mother Teresa said: Joy is prayer; joy is >> strength; joy is love; joy is a net of love by which you can catch souls. >> JOY IS BLISS; BLISS IS SAT CHIT ANANDA. >> >> 3 Sat-chit-ananda is a Sanskrit phrase that describes the essence of >> the Upanishads, which are a collection of texts that form the philosophical >> foundation of Hinduism's Vedas: >> >> Sat >> >> The unchanging truth of existence, or being. It's limitless and eternal, >> and goes beyond the human constructs of time and space. >> >> Chit >> >> The flow of consciousness or awareness, which leads to the knowledge of >> the Self and existence. >> >> Ananda >> >> Translates to bliss or happiness, and signifies the aspect of reality >> that is characterized by boundless joy, happiness, and fulfillment. >> >> The Upanishads are often presented as dialogues between sages and >> truth-seekers. The texts convey that the ultimate reality is Brahman, a >> state of existence where the individual realizes their oneness with it >> >> 4 SaccidÄnanda (Sanskrit: à€žà€à„à€à€żà€Šà€Ÿà€šà€šà„à€Š; also Sat-cit-Änanda) is an >> epithet and description for the subjective experience of the ultimate >> unchanging reality, called Brahman, in certain branches of Hindu >> philosophy, especially Vedanta. It represents "existence, consciousness, >> and bliss" or "truth, consciousness, bliss". >> >> sat (à€žà€€à„): In Sanskrit, sat means "being, existence", "real, actual", >> "true, good, right", or "that which really is, existence, essence, true >> being, really existent, good, true" >> >> cit (à€à€żà€€à„): means "consciousness" or "spirit". >> >> Änanda (à€à€šà€šà„à€Š): means "happiness, joy, bliss", "pure happiness, one of >> three attributes of Atman or Brahman in the Vedanta philosophy". >> >> 5 Satcitananda is therefore translated as "truth consciousness >> bliss", "reality consciousness bliss", or "Existence Consciousness Bliss". >> >> Shankara philosophical system is based on a monistic ontology in which >> brahman, the universal wholeness of existence, is alone declared to be >> real. In its essential nature as nirguna (without attributes), brahman is >> pure being (Sat), consciousness (Cit), and bliss (Ananda) and is completely >> formless, distinctionless, nonchanging, and unbounded. As saguna (with >> attributes), brahman assumes the form of Ishvara, the lord, [...] Moksha is >> attained through knowledge (jñÄna, vidyĂ„) alone, for when knowledge dawns >> the individual self awakens to its true nature as Atman, the universal >> Self, which is identical with Brahman. >> >> The realization of Atman. >> >> (...) I am of the nature of consciousness. >> >> I am made of consciousness and bliss. >> >> I am nondual, pure in form, absolute knowledge, absolute love. >> >> I am changeless, devoid of desire or anger, I am detached. >> >> I am One Essence, unlimitedness, utter consciousness. >> >> I am boundless Bliss, existence and transcendent Bliss. >> >> I am the Atman, that revels in itself. >> >> I am the Sacchidananda that is eternal, enlightened and pure. >> >> â Tejobindu Upanishad, 3.1-3.12 >> >> 6 Is it possible to get even greater happiness? Yes, but not in >> this human existence. For this earthly existence, these material objects of >> enjoyment and the very human frame itself, all have their limitations. >> Beyond this familiar plane of existence there are superior worlds, finer >> objects of enjoyment and powerful bodies designed for greater enjoyment. >> Such is the manushya-gandharva-loka where happiness is one hundred times >> the maximum happiness possible in a human body! Even this is by no means >> the end. The Upanishad speaks of an ascending ladder of lokas, or worlds, >> of truly cosmic proportions. As one ascends to these higher heavens, >> happiness is multiplied by a hundred times at each level. In the highest >> heavens, happiness is millions and billions of times greater than the >> maximum of human happiness! >> >> 7 How can we make the mind calm? By renunciation of desire, says >> the Upanishad. One who has the deepest conviction of the Vedantic >> truthâthat oneâs own Self is of the very nature of blissâand does not >> hanker after sense pleasures, will get a hundred times the maximum human >> happiness in this very life, right now! He doesnât have to earn merit and >> wait for death to go to the higher heavens. Whatever happiness the worldly >> man gets out of sense enjoyments here and hereafter, the all renouncing >> sage of the Upanishad gets here and now, by the very virtue of his >> renunciation. >> >> 8 Finally the Upanishad makes a startling statement. The very >> pinnacle of happiness, billions of times greater than the unit human >> happiness, available in the highest heaven to the man of extraordinary >> merit, or here and now to the all-renouncing sageâthat ultimate happiness >> of Brahmaloka, the âworldâ of Highest Brahman, and the unit happiness in >> man of manushyaloka, are virtually one and the same! It is the Self, which >> is reflected as varying degrees of happiness in man and in the highest >> deva. The difference is in the reflecting medium, not in the Self. >> >> 9 Just as you can see the reflection of your face in different >> mirrors and the quality of the mirrors determines the quality of the >> reflection. Yet in all mirrors, fine or poor, it is the very same face >> being reflected. Just as these varied reflections do not affect your face, >> the Self is not affected by the variations in happiness in all these >> mediums, human and celestial. Indeed, just as you would not be particularly >> interested in seeing your reflection in a mirror all the time, an >> enlightened soul wouldnât care to experience various degrees of happiness >> in various bodies. Upon realization, the difference of subject and object >> disappears and all is known to be Bliss Itselfâananda swarupa, the >> quintessence of bliss. This is the Ananda Mimamsaâan enquiry into bliss, >> described in the Taittiriya Upanishad. >> >> 10 In fact, all worldly happiness is a particle of the ocean of your >> own ananda swarupa, your true Self. To the jnani, all experiences, >> apparently pleasant or unpleasant, reflect Bliss. >> >> 11 Practice empathy >> >> Whether among family , friends , or coworkers , practicing empathy >> creates bonds that enable us to be emotionally in sync with others. >> >> 12 Forgive âshamaâ The ineffable joy of forgiving and being >> forgiven forms an ecstasy that might well arouse the envy of the gods. >> Whether you have not forgiven yourself or someone else, holding a grudge is >> the antithesis of expression. If you free yourself from resentment, you >> will open your heart and mind to positive expression. >> >> 13 Practice mindfulness Whether in the form of meditation, >> yoga, or breathing exercises, mindfulness has been found to promote >> optimism, happiness, positive emotional states, and self-acceptance. Each >> of these outcomes aids in the promotion of emotional expression. Women who >> suppressed emotions during an experimental study were found to have >> increased blood pressure. In a study of emotion regulation, those who >> suppressed their feelings experienced less positive and more negative >> emotions. In an investigation using a daily diary method to assess positive >> and negative mood, those who suppressed their emotions experienced higher >> negative affect and lower positive affect. >> >> 14 A Take-Home Message Gandhi believed that âhappiness is when >> what you think, what you say, and what you do are in harmony. >> >> Gandhi Gandhi understood the importance of emotional >> expression. Consistent with his teachings, the ability to express how we >> feel is associated with numerous physical, emotional, and psychological >> benefits. Therefore, if you find yourself feeling pent up, there is good >> reason to let those feelings out in a healthy way. And in doing so, you are >> sure to experience enhanced relationships, serenity, and contentment. >> >> *Sat Chit Ananda * >> >> *The Philosophy of the Upanishads* >> >> 15 âThe essence of the knowledge of the Vedas was called by the name >> of Vedanta, which comprises the Upanishads.â[i] >> <#m_597653719525417942_m_-4493478769598963566__edn1> >> >> >> >> We hear of 108 Upanishads, ten of which are especially important because >> they were selected for commentary by Adi Shankaracharya. There is a >> traditional shloka which lists these major Upanishads â >> >> >> >> *âIsha-Kena-Katha-Prashna Munda-Mandukya Tittirih* >> >> *Aitereyam ca Chhandogyam Brhadaryankam tathaâ* >> >> >> >> Often these Upanishads are in the form of dialogues between sages and >> truth-seekers. For example in the Mundaka Upanishad, the enquirer, Shaunaka >> asks the sage Angiras , âSir, what is that, which becoming known, >> everything here becomes known?â In the Katha Upanishad, a little boy, >> Nachiketa asks about what, if anything, survives death â and he asks this >> to none other than Yama, Lord of Death! >> >> >> >> 16 Let us go straight into the heart of the Upanishads. What is >> their central message to us? >> >> *You are Pure Existence* >> >> In the sixth chapter of the Chhandogya Upanishad, we find a dialogue >> between a sage and his son, Shvetaketu. The enquiry here is, âWhat is that >> knowledge by which everything becomes known?â And to grasp the answer to >> this bold question, we must appreciate the concept that by knowing the >> cause one can know the effects. Thus if you know clay, you know all pots >> made of clay (you know that all such pots are nothing but clay), by knowing >> iron one understands all implements made of iron, by knowing gold, all gold >> ornaments are understood as nothing but gold and so on. >> >> In the same way, if we enquire deeply enough, the Upanishad claims we >> shall see that all existent things are nothing but existence itself or pure >> existence. *Sat* is the term used for pure existence. >> >> >> >> 17 To explain further, take the traditional example of a pot â the pot >> is nothing but its cause clay, clay is nothing but its cause *prithvi* >> or the earth element, *prithvi* is nothing but its cause *ap* or the >> water element and in this way we trace everything back to the primal cause, >> pure existence or *Sat*. It is *Sat* appearing as this world through the >> mysterious agency of *maya*. And âThou, O Shvetaketu,â says the sage, â >> art That!â By âThatâ of course, he means, *Sat*, pure existence. You, >> your mind and body, and indeed, everything you see around you, are >> essentially nothing but pure existence, appearing in multifarious forms, >> courtesy of *maya*. Ignorance means being unaware of your *Sat* nature, >> and consequently being identified with the body-mind complex with all its >> attendant problems and sufferings. Enlightenment is just the reverse â >> being aware of yourself as Sat and being free of the body, mind and all >> samsara. You are the immortal, unchanging Sat and the world is a mere >> shadow the projection of *maya*, passing over you. This does not >> actually destroy the body or the world â rather you begin to see things as >> they really are. >> >> >> >> 18 Your true Self, *Sat*, is not a thing, an object, among other >> objects of the universe. Rather It is the very existence of all things and >> they are not apart from It. To a jnani, each object reveals *Sat*. >> >> *You are Pure Consciousness* >> >> 19 In the Kena Upanishad, we find a very interesting question. We >> see, hear, speak and think â but what power impels my mind to think, my >> tongue to speak, my eyes to see and ears to hear? In other words, what am I >> in the deepest, most profound depths of my being? Like most deep questions, >> it appears deceptively simple. >> >> >> >> 20 Consider our bodies. They are made of matter. Yet, we have a >> first-person experience in our bodies. There is something like experiencing >> the redness of a rose or âbeing myselfâ. In modern philosophy, these are >> called *qualia*. Modern neuroscience is unable to account for the vivid >> living conscious experiences which we have all the time. This vivid first >> person experience cannot be captured by a materialistic account like the >> firing of neurons. This is the so-called âhard problemâ of modern >> consciousness studies. >> >> >> >> 21 The Kena Upanishad begins with this question about consciousness â >> the inner experience of thinking, hearing, seeing, speaking. What is that >> shining within me which enables all these conscious experiences and >> functions? >> >> >> >> 22 The Guruâs answer is extraordinary and profound (and, at first, >> rather enigmatic). âIt is the Ear of the ear, Mind of the mind, Eye of the >> eye âŠâ! Let us try to understand this. The answer, simply put, is pure >> consciousness â *Chit*. The moment we use a term like consciousness, we >> have to be very careful because the immediate temptation is to understand >> it in the sense of thoughts and feelings. This is how consciousness is >> usually understood by modern psychology. But when the Upanishads speak of >> pure consciousness we must carefully distinguish it from the ordinary >> understanding of consciousness. Science says consciousness is a product of >> the body (the brain to be specific). But the Upanishads hold that *Chit* >> is not a product of the body or even the mind. Our bodies are made of >> matter and our minds too are made of matter, albeit of a subtle kind, while >> *Chit* is radically different from matter. *Chit* pervades and illumines >> the mind and body enabling all functions â thinking, seeing, hearing, >> feeling, speaking and so on. *Chit* is âknownâ only through its >> manifestations in the various functions of the mind, organs and body. >> Without the body and mind, as in deep sleep, *Chit* cannot be known or >> experienced â yet, It continues to exist. >> >> >> >> 23 Now we are in a position to understand the Guruâs enigmatic reply: >> âSince It is the Ear of the ear, the Mind of the mind, the Speech of >> speech, the Life of life, and the Eye of eye, therefore (realizing It) the >> jnanis transcend the world and become immortal.â Since *Chit* enables >> each organ to perform its specific function, it is appropriate to call It >> the essence of the organ viz, Ear of the ear, Mind of the mind etc. >> >> >> >> *24 Chit* is what you really are â pure consciousness. It is >> unchanging and undying and if you realize yourself as *Chit*, you become >> immortal (rather, you realize that you are immortal and always were). >> *Chit* identified with body and mind appears to be mortal. Note that the >> bodies are mortal â equally for the jnani and ajnani. Ramakrishna, Christ >> and Buddha â all had physical bodies and those bodies are gone, just as our >> bodies will perish one day. But as *Chit* we are immortal. This is to be >> realized and this is the Upanishadic ideal of *moksha* or freedom. Your >> true Self *Chit*, is not an experience, yet all experiences shine in >> *Chit*. *Chit* is the consciousness illumining every thought, every >> experience. To the jnani, *Chit* is experienced in each experience. >> >> *You are Pure Bliss* >> >> 25 In the final analysis, what we all want is happiness. What is >> happiness? And more importantly, how can we be truly happy? The search >> after happiness forms the field of enquiry in a remarkable section of the >> Taittiriya Upanishad. What exactly is studied about happiness? The answer >> is: whether happiness is born of sense contacts between subject and object >> (as is usually understood) or whether happiness is the very nature of the >> Self. The Upanishad starts by looking at sense enjoyments as the source of >> happiness. >> >> 26 If we want to study happiness scientifically, it would be helpful >> to actually measure happiness and for this we need a unit of happiness. The >> Upanishad proceeds to construct a model of maximum human happiness. Imagine >> a young man, physically strong, bursting with vitality and energy. He is >> highly educated and morally upright. Old age, physical weakness, ignorance >> and moral corruption â all causes of misery â are ruled out. Poverty of >> course, is one of the greatest barriers to the fulfillment of desires and >> so the Upanishad endows this fortunate young man with plenty of cash â all >> the wealth of the world, in fact. Now imagine the happiness of this person >> â young, vital, energetic, noble, very highly educated and extremely >> wealthy. This is the unit of human happiness â *âekah manusha anandaâ*. >> >> 27 Is it possible to get even greater happiness? Yes, but not in this >> human existence. For this earthly existence, these material objects of >> enjoyment and the very human frame itself, all have their limitations. >> Beyond this familiar plane of existence there are superior worlds, finer >> objects of enjoyment and powerful bodies designed for greater enjoyment. >> Such is the *manushya- gandharva-loka* where happiness is one hundred >> times the maximum happiness possible in a human body! And this is by no >> means the end. The Upanishad speaks of an ascending ladder of *lokas* of >> truly cosmic proportions. As one ascends to these higher heavens, happiness >> is multiplied by a hundred times at each level. In the highest heavens, >> happiness is millions and billions of times greater than the maximum of >> human happiness! >> >> How does one reach these lokas? By the merit earned through the religious >> rituals prescribed in the Vedas. Of course, one has to wait till death to >> travel to these higher *lokas*. >> >> >> >> 28 Then comes the real point of this analysis. The Upanishad says >> that all happiness is only a reflection of the happiness of the Self â >> Atmananda. The bliss of the Self is reflected in the serene mind and >> experienced as happiness. Man, in his ignorance, feels that happiness is >> due to the enjoyment of a variety of sense objects and spends all his life >> trying to get happiness out of sense enjoyment. If one can actually make >> the mind calm enough, it will be filled with happiness â without need of >> external objects. And how can we make the mind calm? By renunciation of >> desire, says the Upanishad. One who has the deepest conviction of the >> Vedantic truth â that oneâs own Self is of the very nature of bliss â and >> does not hanker after sense pleasures, will get a hundred times the maximum >> human happiness in this very life â right now! He doesnât have to earn >> merit and wait for death to go to the higher heavens. Whatever happiness >> the worldly man gets out of sense enjoyments here and hereafter, the all >> renouncing sage of the Upanishad gets here and now, by the very virtue of >> his renunciation. >> >> >> >> 29 Finally the Upanishad makes a startling statement. The very >> pinnacle of happiness, billions of times greater than the unit human >> happiness, available in the highest heaven to the man of extraordinary >> merit, or here and now to the all-renouncing sage â that ultimate happiness >> of *Brahmaloka* and the unit happiness in man of *manushyaloka*, are >> virtually one and the same! It is the Self, which is reflected as varying >> degress of happiness in man and in the highest *deva*. The difference is >> in the reflecting medium, not in the Self. Just as you can see the >> reflection of your face in different mirrors and the quality of the mirrors >> determines the quality of the reflection. Yet in all mirrors, fine or poor, >> it is the very same face being reflected. Just as these varied reflections >> do not affect your face, the Self is not affected by the variations in >> happiness in all these mediums, human and celestial. Indeed, just as you >> would not be particularly interested in seeing your reflection in a mirror >> all the time, an enlightened soul wouldnât care to experience various >> degrees of happiness in various bodies. Upon realization, the difference of >> subject and object disappears and all is known to be Bliss Itself â *Ananda >> swarupa*. This is the *Ananda Mimamsa *â an enquiry into bliss â of the >> Taittiriya Upanishad. >> >> >> >> 30 In fact, all worldly happiness is a particle of the ocean of your >> own *Ananda swarupa* â your true Self. To the jnani, all experiences, >> apparently pleasant or unpleasant, reflect Bliss. >> >> *You are Sat Chit Ananda* >> >> So we see how the ultimate reality expounded in the Upanishads, Brahman, >> is Pure ExistenceâConsciousnessâBliss, *Sat Chit Ananda. *Existence, >> consciousness and bliss are not qualities or properties of Brahman. It is >> not that Brahman exists, but that It is existence itself. Not that Brahman >> is a conscious entity, rather It is consciousness itself. And not that >> Brahman is happy, It is bliss itself. >> >> >> >> 31 All the Upanishads consistently proclaim that you are one with >> Brahman, that you are verily *Sat Chit Ananda*. And everything else, all >> other living beings, the whole universe is Brahman. All beings are in you, >> and you are in all beings â the real you, of course. >> >> >> >> 32 This is to be made a living realization. âThe one central idea >> throughout all the Upanishads is that of realization. The way to >> realization consists of *Sravanam*, (lit. hearing) meaning repeated and >> systematic study of the Upanishads, *Mananam*, clarifying all doubts >> with rigorous logical reasoning and *Nididhyasanam*, assimilating the >> Upanishadic truth by meditation. The result is freedom â ultimate and >> permanent. âFreedom, physical freedom, mental freedom and spiritual freedom >> are the watch words of the Upanishads.â >> >> ------------------------------ >> >> <#m_597653719525417942_m_-4493478769598963566__ednref1>K Rajaram IRS >> 13125 >> >> On Mon, 13 Jan 2025 at 08:14, Markendeya Yeddanapudi < >> [email protected]> wrote: >> >>> >>> >>> -- >>> *Mar*The Fatal Assault on Feeling >>> >>> >>> >>> Imagine the totally free nature, with the healthy, happy lush flora and >>> fauna. You continuously feel, you just cannot get diverted from the music, >>> smells, sounds, the wonderful spectacles of lively actions because of the >>> breeze, airs and wind, and the feelings stun you and take you to enchanting >>> revelations. You become one with the happy and healthy nature. You become >>> nature and feel as nature. >>> >>> Those that love each other want to remove the physical distance from >>> each other. They hug and hug to completely eliminate the physical gap, and >>> strive to become one. Now imagine the very healthy and happy nature hugging >>> you. It hugs every atom of you. It opens the eye of Siva of you and your >>> eyes can see only beauty. Your eyes begin feeling with seeing. >>> >>> Imagine the basic foundations, concepts and paradigms that create >>> perceptions, understandings, activity, action, reaction and interaction, >>> when you live in the continuous enchanting revelations from nature. God >>> lives with you.Knowing, feeling and enjoying become one; the word is bliss, >>> the feeling when one was in oneâs very healthy and happy mother. Nature >>> becomes the bigger womb as blissful. >>> >>> After the total takeover of perception and understanding by science and >>> technology, the basic bliss is made extinct. Occasionally and momentarily >>> one may experience that bliss today, but bliss as living is dead. >>> >>> The basic object and abode of bliss, the healthy nature is being >>> murdered continuously as economic activity. And we call it progress and >>> scientific, industrial and economic advancement. The hysteria to own as >>> much property as possible has taken over every human. We do not even feel >>> repelled by the Cartesian notion that every organism is basically a >>> feeling-less machine, the Darwinian notion that all organisms are at war >>> with each other and the Dawkinian notion that the basic genes are selfish. >>> >>> Science has ostracized feelings and emotions. There are no flora and >>> fauna that sing. We have the instrumental music. We have the oxymoron, the >>> incongruity the technological harmonica of music, in AC halls. >>> >>> When nature is killed there will be nothing left to feel. Instead of >>> feeling from nature, we just read books or browse from computers, and the >>> ability to tell them has become scholarship. We no longer need teachers, >>> just Google and you get lots and lots of information, information you get >>> without the usual emotional participation in nature. When you read nature, >>> you automatically feel nature and knowledge as revelation automatically >>> embeds in the internal hormonal communication. >>> >>> The Endocrinology, the science of hormonal communication has been >>> mechanized. You no longer feel and exhale your feelings as messages. They >>> get jammed in you, the hormone jam, the traffic jam in the blood stream. >>> >>> Can at least one university in the whole world be convinced to get >>> freedom from the techno-trance, and start âThe Free Nature Parks without >>> Human Tamperingâ, so that studying becomes feeling? >>> >>> YM Sarma >>> >>> Chat GPT >>> >>> This passage captures a deep, poetic reflection on the disconnect >>> between humanity and nature due to the overpowering influence of modern >>> science, technology, and economic pursuits. The writer, YM Sarma, contrasts >>> a vision of a harmonious, blissful existence in tune with nature to the >>> current state of society, where human connection to the natural world is >>> increasingly strained. >>> >>> At the heart of this vision, nature is not just a backdrop for life; it >>> is a living, breathing presence that embraces and nourishes the individual >>> on a profound emotional and sensory level. The writer evokes the idea that, >>> in a truly free and healthy nature, one's perceptions, feelings, and senses >>> are fully awakened and intertwined. This contrasts sharply with modernity, >>> where technological advances and economic imperatives have gradually eroded >>> this profound connection. >>> >>> The critique centers on how science and technology, while offering >>> advancements in knowledge and convenience, have also contributed to the >>> objectification of nature and feelings. The Cartesian, Darwinian, and >>> Dawkinian frameworks are referenced to illustrate how humanityâs view of >>> the world has become mechanizedâreducing life to cold, impersonal processes >>> and mechanisms. As the natural world is commodified and transformed into >>> economic activity, the ability to truly feel and experience the world in >>> its fullness is undermined. The writer laments this loss, calling it a >>> "fatal assault on feeling." >>> >>> Sarma also highlights the profound impact of this disconnection on >>> education. In the absence of direct, emotional participation with nature, >>> knowledge becomes a detached process, mediated through technology, devoid >>> of the visceral experience that once grounded learning in feeling. >>> >>> The final call is for a radical shift in educationâan invitation for >>> universities to break free from the technological trance and embrace a >>> model of learning that allows nature to be studied through genuine, >>> emotional engagement. This would involve creating spaces where humans can >>> reconnect with the natural world and experience it not just as an object of >>> study, but as a source of nourishment for the senses and soul. >>> >>> Overall, Sarmaâs writing is a poetic and philosophical lament about the >>> loss of connection between humanity and nature, a plea to reintegrate >>> feeling and perception into the process of knowing and living. >>> >>> >>> >>> >>> >>> >>> >> -- >> You received this message because you are subscribed to the Google Groups >> "Sanathana dharma and science" 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/sanathana-dharma-and-science/CAL5XZopN3pksD5HYz6fo3QRk-F9p7ak4w37apKhBwCd55m7e_A%40mail.gmail.com >> <https://groups.google.com/d/msgid/sanathana-dharma-and-science/CAL5XZopN3pksD5HYz6fo3QRk-F9p7ak4w37apKhBwCd55m7e_A%40mail.gmail.com?utm_medium=email&utm_source=footer> >> . >> > -- > You received this message because you are subscribed to the Google Groups > "Sanathana dharma and science" 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/sanathana-dharma-and-science/CAPYPc17tC2Pg6ebrW%3D67BvDM5NmJjOV7AXavgcCW_k3uwasVAA%40mail.gmail.com > <https://groups.google.com/d/msgid/sanathana-dharma-and-science/CAPYPc17tC2Pg6ebrW%3D67BvDM5NmJjOV7AXavgcCW_k3uwasVAA%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 visit https://groups.google.com/d/msgid/thatha_patty/CAL5XZooERwVkv%3DDr_iMOjgph1HyfS2jdebt-NXWovBAvaJWDhg%40mail.gmail.com.
