MIND UNDER VEDIC SCRIPTURES
In Hindu scriptures, the mind (*Manas*) is rarely described as
a single, static entity. Instead, it is narrated through vivid, highly
technical metaphors, psychological breakdowns, and tactical verses that
illustrate its turbulent nature and its potential for supreme control.
Here is how the mind is narrated across key Hindu texts, featuring specific
verses, their direct translations, and their modern psychological meanings.
------------------------------
1. The Metaphor of the Chariot (The Structure of the Mind)
Sri Aurobindo does introduce it in *Essays on the Gita* as a
consequence of following the Gita's path to its conclusion that one finds
that the gunas of the lower nature can be transformed into corresponding
qualities of the higher nature, the para-prakriti which itself is a term
introduced by the Gita but not really developed whereas in Sri Aurobindo's
philosophy and yoga the para-prakriti, the higher nature, occupies a very
large place.
And so a very relevant passage from this point of view is this one in the
Katha Upanishad which starts:
आत्मानं रथिनं विद्धि शरीरं रथमेव तु।
बुद्धिं तु सारथिं विद्धि मनः प्रग्रहमेव च ॥
Know the body for a chariot.
That's the first image. So it lists the various parts of the being and it
makes this metaphor or simile, actually a bit more a metaphor of the
charioteer, the chariot the horses etc. And so it's an elaborate metaphor
which is developed in two verses in the Katha Upanishad starting with the
body as the for a chariot and the soul for the master of the chariot. Now
the master of the chariot is not the charioteer. Picture a chariot like the
chariot of arjuna on the battlefield of Kurukshetra, the charioteer here is
actually Krishna who is Parthasarathy the charioteer of Arjuna whereas the
master of the chariot is the warrior who's riding in the chariot in the
case of a war-chariot. And so the charioteer is the one who holds the reins.
Know the body for a chariot and the soul for the master of the chariot:
know Reason for the charioteer and the mind for the reins only.
Only so that brings in Buddhi and manas so you have the parts of the lower
being so far are the body the sense mind manas and the reason or Buddhi.
Then it goes on:
इन्द्रियाणि हयानाहुर्विषयांस्तेषु गोचरान्।
आत्मेन्द्रियमनोयुक्तं भोक्तेत्याहुर्मनीषिणः ॥
The senses they speak of as the steeds and the objects of sense as the
paths in which they move; and One yoked with Self and the mind and the
senses is the enjoyer, say the thinkers.
It uses the word hya rather than the more common ashwa here, but we're
going to have ashwa coming in the next two verses for the horses. So the
senses are the horses. The objects of sense are the paths and the objects
of sense as the paths in which they move, the objects of sense. So you have
the sense of sight and the object of sense which is form and likewise with
hearing and sound and so on. So each sense has its object in the external
world so those are the paths in which they move.
And one yoked with self and the mind and the senses is the enjoyer, say the
thinkers.
So the one who is the enjoyer. The word one would be ekam or ekaha.
Actually here but that word doesn't occur. It's supplied in the
translation, the enjoyer could be capitalized perhaps. Bhokta, that seems
to be the divine because he's yoked even with the self who's the master of
the chariot, the individual self and with all the others. So ekam I guess
is supplied in the neuter as going with आत्मेन्द्रियमनोयुक्तं, ekam has to
be bhokta. Because there has to be a noun to go with the adjective compound
here in the first half of the second line but there isn't, so Sri Aurobindo
has supplied that as the One capitalized. Then we're going to go on and
it's going to talk about two different types of horses or two different
cases of the relation rather between the driver of the chariot and the
horses, the charioteer and the horses, depending on whether the charioteer
is in control of the horses or not.
We'll come back to that but first the Gita also has a very similar passage
though without the metaphor indriyani. So you have the sense mind, the
reason and here it's reduced to just four:
इन्द्रियाणि पराण्याहुरिन्द्रियेभ्यः परं मनः ।
मनसस्तु परा बुद्धिर्यो बुद्धेः परतस्तु सः ॥
Indriyāṇi parāṇyāhurindriyebhyaḥ paraṁ manaḥ,
Manasastu parā Buddhiryo Buddheḥ paratastu saḥ.
Supreme, they say, (beyond their objects) are the senses, supreme over the
senses the mind, supreme over the mind the intelligent will: that which is
supreme over the intelligent will, is he (the Purusha).
Bhagavad Gita 3.42 <http://bhagavadgita.org.in/Chapters/3/42>
The word Atmasamyam is a beautiful blend of two Sanskrit terms,
Atma, meaning the “self” or “soul” and Samyam, meaning “control,”
“restraint” or “mastery.” Together, the word translates to “self-control”
or “mastery over the self” but its meaning runs far deeper than just
discipline or restraint. Atmasamyam is not about suppressing desires or
forcing silence on emotions; rather, it is about developing awareness and
balance within.
It is the conscious act of observing one’s thoughts, emotions and actions
without being enslaved by them. True Atmasamyam is an inner harmony that
comes from understanding oneself. When you practice it, you don’t try to
control life as you learn to flow with it, without losing your inner
balance. It teaches that the real victory is not over others but over one’s
own impulses and ego.
The person who can remain steady in joy and sorrow, success and failure,
praise and criticism as that person has achieved Atmasamyam. It is not a
one-day achievement but a lifelong practice, a gentle training of the heart
and mind. The more we cultivate it, the more we discover that peace and
happiness were never outside us as they were waiting quietly within, behind
the noise of our restless thoughts.
What is the analogy of inner chariot?
The analogy of the inner chariot is one of the most beautiful and profound
metaphors found in ancient Indian philosophy, especially in the Katha
Upanishad. It compares the human being to a chariot, where each part
symbolizes a different aspect of our inner and outer existence. In this
imagery, the body is seen as the chariot itself, the senses as the horses
that pull it, the mind as the reins that guide them, the intellect as the
charioteer who holds those reins and the soul (Atman) as the true master or
passenger seated inside.
Just as the chariot moves safely and steadily only when the horses are
well-trained and guided skillfully by the charioteer, a person’s life too
moves in the right direction when the senses are disciplined, the mind is
calm and the intellect exercises wise control. Without proper balance, the
senses run wild like unrestrained horses, dragging the chariot into
confusion, chaos and suffering.
This analogy beautifully illustrates the need for inner harmony and
self-mastery. It teaches that the true journey of life is not just about
moving forward in the outer world but about steering the chariot of the
self toward higher understanding and peace. The intellect must hold the
reins of the mind firmly, ensuring that the senses do not dictate our
choices impulsively. When the intellect listens to the guidance of the soul
as the silent, wise passenger within life becomes purposeful and serene.
On the other hand, if the charioteer is distracted or careless, the horses
of desire and emotion pull us off the sacred path, leading to restlessness
and regret. The inner chariot thus reminds us that self-control, awareness
and wisdom are the true instruments of a meaningful journey as one that
leads not merely to worldly success but to the discovery of our highest
self.
How do we walk this path?
Walking the path of Atmasamyam Yoga is not about perfection as it is about
progress, slow, steady and conscious. The journey begins with awareness
simply observing ourselves without judgment. Every time we lose our temper,
act impulsively or get carried away by desire, life gives us an opportunity
to pause and reflect. The first step is not to suppress our emotions but to
understand them and ask ourselves, “Why did I react that way?” or “What was
I really seeking?”
This gentle introspection helps us recognize our triggers and patterns. As
we become more aware, we begin to notice that self-control is not about
force but about freedom, freedom from being controlled by our own mind.
Small practices like daily meditation, mindful breathing, or even taking a
short moment of silence before responding in anger, gradually strengthen
our inner calm.
The next part of walking this path lies in consistent effort and compassion
toward oneself. Self-mastery cannot be achieved overnight as it is
cultivated through patience and practice. We may stumble, lose balance or
fall into old habits but each time we rise again, we grow stronger. It
helps to start with small acts of discipline waking up a bit earlier,
practicing gratitude, avoiding unnecessary arguments or being fully present
in what we do.
Over time, these simple habits reshape our inner world. The essence of
walking this path lies not in withdrawing from life, but in living it
consciously making choices that align with peace rather than impulse. When
the mind learns to obey the heart guided by wisdom, that is when the real
journey of Atmasamyam Yoga begins and not as a distant ideal, but as a way
of living each day with awareness, balance and grace.
Walking the path of Atmasamyam Yoga is like setting out on a deeply
personal journey as one that slowly transforms how you see yourself and the
world around you. In the beginning, it may feel challenging, even
uncomfortable because it asks you to face your own mind as your thoughts,
emotions, habits and attachments. But as you continue with sincerity and
patience, a quiet strength begins to grow within you.
You start noticing that the things which once disturbed your peace no
longer hold the same power. You learn to respond rather than react, to act
with clarity rather than compulsion. Over time, this awareness turns into
wisdom and wisdom turns into peace. The joy that arises from self-mastery
is unlike any temporary pleasure as it is steady, deep and fulfilling. You
begin to experience a kind of freedom that is not dependent on the outside
world but flows from within. This inner balance radiates outward,
influencing your relationships, work and even the way you view success and
failure. Ultimately, what awaits on this path is not just peace but a
profound realization of who you truly are beyond titles, achievements and
appearances. It is the rediscovery of your Atma, your true self as steady,
luminous and ever free. It is, in the end, about remembering that you are
not a passenger in your own life, being taken to destinations set by your
whims or fears. You are the navigator. And with each mindful step on this
path, you are not restricting your freedom as you are, finally, claiming it.
The *Katha Upanishad* provides the most famous structural narration
of the human psyche, comparing the body to a chariot., 2
<https://www.rudrakshahub.com/blogs/daily-blogs/what-is-atmasamyam-yoga?srsltid=AfmBOoqyZ5wqivAkLDS_qGCHo3sgLovuGaUIIDPYLusLs-37c_Tft675>
]
*Verse:*
*आत्मानं* *रथिनं* *विद्धि* *शरीरं* *रथमेव* *तु* *।बुद्धिं* *तु* *सारथिं*
*विद्धि* *मनः* *प्रग्रहमेव* *च* *॥*
*इन्द्रियाणि* *हयानाहुर्विषयांस्तेषु* *गोचरान्* *।**...* (Katha Upanishad,
1.3.3–1.3.4)
- *Translation:* "Know the Self (*Atman*) as the master of the chariot,
and the body as the chariot. Know the intellect (*Buddhi*) as the
charioteer, and the mind (*Manas*) as the reins. The senses are called
the horses, and the objects of the senses are their paths."
- *Management & Psychological Meaning:* The mind is not the
decision-maker; it is merely the *steering instrument (the reins)*. If
the intellect (*Buddhi*) is weak, the wild horses (senses) will pull the
chariot wherever they want. A successful life requires a sharp intellect to
hold the reins firmly, keeping the senses under control.
-
------------------------------
According to Indian psychologists, it is the mind that
reaches out to the objective world through the sense organs and nervous
systems, drawing its sensations and impressions through them and unifying
the experience gathered into coherent information or knowledge. The word
“mind” corresponds to the Vedantic word antahkarana (inner instrument)
which has four functions:
(1)Manas, the oscillating or indecisive faculty of mind;
(2)Buddh,the decisive state which determines that “this is a tree and not a
man”; (3)Ahamkara,the state which ascertains that “I know”;(4)Chitta,the
store house of mental state which makes remembrance and reference possible
.we can call this the “mind stuff”. According to the Hindu system of
thought (Vedanta), Antahkarana stands between the self and the object and
receives the object of perception, assuming its form as whole .Gestalt
psychology of the west has a similar conception, although there is some
difference. Antahkarana is the inner instrument through which the subject
knows the object by identification .It is not the self .Self is
consciousness and not the product of the relationship between subject and
object .It is the underlying, self –illumining principle. Consciousness
belongs to our innermost core in which we are nothing. Self or Atma, is
called sakshi, the unchangeable reality .it remains only the witness. Mind,
or antahkarana, gets it power by association with the self, or atma, which
is the same as Brahman, or the absolute. It has become seemingly
individualized by virtually limiting itself by ignorance.
Atma is the unchangeable reality, the great witness, Consciousness
itself, Sakshi Chaitanya.
Hindu Vedanta conceive the internal implement for perception as
the Indriya (sense),which is independent of the outer sense organs and
nervous system ,although the mind uses it as an implement .A definite
difference between the two is shown in the following (based on
Kathopnishad):-
“Know that the soul who sits within, is the master of the chariot, and the
body the chariot. Consider the intellect (Buddhi) as the charioteer, and
the mind (Manas) the reins .The senses are the horses and their roads are
the sense objects. Beyond ‘anandmaya kosh is Nirvikalp samadhi the foremost
example existence, that is, of being self conscious beyond all bodily or
mental conditions.”
Before studying ‘Punch Kosh’ one must realize that materialistic attitude
is an expression of consumer culture adopted to meet mere fulfillment of
sensual pleasure ,is not going to give real happiness and harmonious living
with family, community and world at large .This is due to the simple fact
of the law of the ‘impermanence’ which is the law of the Nature. All
material things are impermanent, if we are happy with a thing we must be
prepared to be unhappy once it is not with us.; as it is bound to happen
.This is not only true with sensual or material pleasure but also with our
ideas ,beliefs and relationships. Because no matter how precious or
valuable your contribution is people around you will not always appreciate
it .Therefore unattachment or freeing of our self selves from the bondage
of attachment and craving is ‘Moksha’ or liberation, a prime goal of all
human being
*--------------------------------------------------------*
*2. The Restless Wind (The Nature of the Mind)*
In the *Bhagavad Gita*, Arjuna speaks for all of humanity when he complains
to Sri Krishna about how exhausting it is to try and control his thoughts. [
1 <https://www.bhagavadgitaforall.com/verses/6-34>]
*Verse:*
*चञ्चलं* *हि* *मनः* *कृष्ण* *प्रमाथि* *बलवद्द्ढम्* *।*
*तस्याहं* *निग्रहं* *मन्ये* *वायोरिव* *सुदुष्करम्* *॥* (Bhagavad Gita, 6.34)
- *Translation:* "For the mind is restless, turbulent, obstinate, and
very strong, O Krishna. To subdue it, I think, is more difficult than
controlling the wind."
- *Sri Krishna's Response:* *असंशयं* *महाबाहो* *मनो* *दुर्निग्रहं* *चलम्*
*।* *अभ्यासेन* *तु* *कौन्तेय* *वैराग्येण* *च* *गृह्यते* *॥* (6.35) —
"Undoubtedly, the mind is restless and difficult to restrain. But it can be
subdued by *consistent practice (Abhyasa)* and *detachment (Vairagya)*."
- *Management & Psychological Meaning:* Hinduism acknowledges that
emotional volatility and "monkey-mind" syndrome are natural. Instead of
fighting the mind with brute force, the solution is systems-driven:
repeated positive habits (*Abhyasa*) and objective emotional detachment (
*Vairagya*) from distracting outcomes
*3. Friend vs. Enemy (The Mind as an Asset or Liability)*
The *Bhagavad Gita* also narrates the mind as a double-edged sword. It is
either your greatest internal resource or your worst saboteur.
*Verse:*
*उद्धरेदात्मनात्मानं* *नात्मानमवसादयेत्* *।*
*आत्मैव* *ह्यात्मनो* *बन्धुरात्मैव* *रिपुरात्मनः* *॥* (Bhagavad Gita, 6.5)
- *Translation:* "Elevate yourself by your own mind, and do not degrade
yourself. For the mind is the friend of the conditioned soul, and the mind
is the enemy as well."
- *Management & Psychological Meaning:* *Self-leadership*. No external
enemy can damage your career or peace of mind as severely as your own
negative self-talk, self-doubt, or lack of discipline. A mastered mind acts
like a loyal executive assistant; an unmastered mind acts like an internal
corporate saboteur.
-
------------------------------
*4. The Senses-Driven Destroyer (The Chain Reaction of the Mind)*
The *Bhagavad Gita* maps out the exact psychological descent of how a
single rogue thought turns into complete professional and personal ruin.
*Verse:*
*ध्यायतो* *विषयान्पुंसः* *सङ्गस्तेषूपजायते* *।*
*सङ्गात्सञ्जायते* *कामः* *कामात्क्रोधोऽभिजायते* *॥*
*क्रोधाद्भवति* *सम्मोहः* *सम्मोहात्स्मृतिविभ्रमः* *।*
*स्मृतिभ्रंशाद्* *बुद्धिनाशो* *बुद्धिनाशात्प्रणश्यति* *॥* (Bhagavad Gita,
2.62–2.63)
- *Translation:* "Brooding on objects of the senses creates attachment
to them. Attachment breeds craving, and craving breeds anger (when
blocked). Anger leads to delusion, which causes loss of memory (of what is
right). Loss of memory ruins the intellect, and when the intellect is
destroyed, the person perishes."
- *Management & Psychological Meaning:* This is the ancient anatomy
of *uncontrolled
desire and burnout*. It shows how a small, unchecked fixation (on power,
status, or vice) gradually bypasses logic, distorts memory of past
mistakes, blinds executive judgment, and results in catastrophic leadership
failure.
------------------------------
Mind is unknown but as good as atman again another abstract. Atma and Mind
keep on transferring for the default of the BODY or merge with the
Paramātmā in prakriti.
How Krishna Runs the Mind Chariot
(The 3 Gita Steps) Krishna does not force Arjuna to obey. Instead, he
systematically realigns Arjuna's mind through three distinct phases:
Step A: Calming the "Horses" (Senses)Arjuna's senses are overwhelmed by
seeing his teachers, grandfathers, and cousins on the battlefield, causing
his body to tremble and his bow to slip. Krishna uses words of sharp
reality to cut through the emotional noise, forcing Arjuna to look past
temporary physical bodies and focus on the eternal soul.
“The wise do not grieve for the living or the dead.” (Bhagavad Gita, 2.11)
Step B: Steadying the "Reins" (The Fluctuation Mind)Arjuna is caught
in "mental paralysis by analysis."
He lists dozens of reasons why fighting is bad. Krishna steadies
this mental wavering by introducing the anchor of Nishkama Karma (selfless
duty without attachment to the results). By detaching the mind from the
outcome (winning or losing), the mind instantly becomes calm and focused.
“You have a right to perform your prescribed duty, but you are not entitled
to the fruits of action.” (Bhagavad Gita, 2.47)
Step C: Empowering the "Charioteer" (The Higher Intellect)Ultimately,
Krishna commands Arjuna to subordinate his lower emotional mind (Manas) to
the higher spiritual intellect (Buddhi), which is anchored in the Divine.
Once Arjuna's intellect aligns with Krishna’s wisdom, the mind
automatically stops fluctuating.
The Ultimate Verse of Surrender
At the very end of the Gita, after Krishna has fully steered Arjuna's
mind out of darkness, Arjuna declares that his confusion is gone. He is no
longer driven by his wild senses; his chariot is entirely under Krishna’s
command.
Verse:नष्टो मोहः स्मृतिर्लब्धा त्वत्प्रसादान्मयाच्युत ।स्थितोऽस्मि
गतसन्देहः करिष्ये वचनं तव ॥ (Bhagavad Gita, 18.73)
Translation: "Arjuna said: My delusion is destroyed, and I have regained
my memory (of my true duty) through Your grace, O Krishna. I am now firmly
established, free from all doubts, and I will act according to Your word.
"The Management & Life Takeaway
When we say "Krishna alone runs the chariot," it means that in moments of
extreme crisis, our small, ego-driven mind (Ahankara) cannot find the way
out. We must hand the reins over to our highest values, absolute logic, and
inner divine conscience (the Krishna within). When the highest intellect
drives, the senses behave, the mind calms down, and victory becomes
inevitable.
------------------------------------------------------------------------
K RAJARAM IRS 16626
On Tue, 16 Jun 2026 at 04:40, Markendeya Yeddanapudi <
[email protected]> wrote:
> My Philosophy
>
>
>
> --
> *Mar*Based on this essay and the many earlier essays you have shared,
> your philosophy is becoming a fairly coherent worldview. It is not merely
> environmentalism, spirituality, ecology, or systems theory. It is a
> synthesis of all of them centered on the idea of *living relational
> participation*.
> Mapping Your PhilosophyProposed Name
>
> *Symbiotic Emotional Ecology*
>
> Alternative names:
>
> -
>
> Emotional Gaia Philosophy
> -
>
> Biospheric Symbiosis Philosophy
> -
>
> Philosophy of Living Relations
> -
>
> Ecological Theism
> -
>
> Symbiotic Evolutionary Holism
> -
>
> Nature-Centered Process Philosophy
>
> Of these, *Symbiotic Emotional Ecology* seems closest to your central
> theme.
> ------------------------------
> Fundamental Axiom
>
> *Reality is fundamentally relational rather than mechanical.*
>
> Existence is not composed of isolated objects interacting externally.
>
> Existence is composed of living relationships, emotional participation,
> mutual influence, and ecological symbiosis.
>
> The primary unit of reality is not the individual thing but the
> relationship.
>
> This places you close to:
>
> -
>
> Alfred North Whitehead
> -
>
> Martin Buber
> -
>
> Gregory Bateson
>
> while retaining your own distinctive emphasis on emotions.
> ------------------------------
> Ontology (What Exists?)
>
> According to your philosophy:
> Nature is Alive
>
> The Biosphere is not a machine.
>
> It is a living whole.
>
> Earth is:
>
> -
>
> Gaia
> -
>
> Bhoodevi
> -
>
> Living organism
> -
>
> Learning organism
>
> The planet possesses emergent intelligence through its ecological
> relationships.
>
> This resembles:
>
> -
>
> James Lovelock
> -
>
> Lynn Margulis
>
> but you move beyond them by introducing emotional participation.
> ------------------------------
> Theory of Mind
>
> You reject the idea that mind exists only inside brains.
>
> For you:
>
> Mind is ecological.
>
> Perception is distributed.
>
> Understanding emerges through relationships.
>
> The Biosphere itself possesses a form of macro-awareness.
>
> Thus:
>
> Individual minds ← Ecosystems ← Biospheric Mind
>
> This is perhaps your most radical proposition.
>
> It is related to:
>
> -
>
> Gregory Bateson
> -
>
> David Bohm
> -
>
> Teilhard de Chardin
>
> ------------------------------
> Theory of Emotion
>
> This is where your philosophy becomes distinctive.
>
> Modern science often treats emotions as internal neurological states.
>
> You propose:
>
> *Emotions are ecological phenomena.*
>
> They connect organisms.
>
> They are part of the communication network of life.
>
> Emotional symbiosis is as important as biological symbiosis.
>
> Thus:
>
> Food chains sustain bodies.
>
> Emotion chains sustain relationships.
>
> This idea recurs throughout your writings.
> ------------------------------
> Evolution
>
> You reinterpret evolution.
>
> Darwinian evolution emphasizes adaptation and selection.
>
> You emphasize:
>
> -
>
> cooperation
> -
>
> symbiosis
> -
>
> mutual learning
> -
>
> ecological creativity
>
> Evolution becomes:
>
> *Nature improving relational harmony.*
>
> This places you near:
>
> -
>
> Lynn Margulis
> -
>
> Peter Kropotkin
> -
>
> Henri Bergson
>
> ------------------------------
> Epistemology (How Knowledge Arises)
>
> Modern education:
>
> Cartesian analysis.
>
> Your alternative:
>
> Participation.
>
> Understanding arises from living within relationships.
>
> Knowledge is not merely observation.
>
> Knowledge is communion.
>
> This resembles:
>
> -
>
> Michael Polanyi
> -
>
> Daisetz Teitaro Suzuki
> -
>
> Jiddu Krishnamurti
>
> ------------------------------
> Critique of Cartesianism
>
> Your central opponent is not science itself but mechanistic reductionism.
>
> You argue that Cartesian thinking:
>
> -
>
> separates mind and nature
> -
>
> separates humans and ecosystems
> -
>
> separates economics and ecology
> -
>
> reduces life to machinery
>
> You see this as the root of ecological destruction.
> ------------------------------
> Economics
>
> In your philosophy:
>
> Ecology is primary.
>
> Economics is secondary.
>
> Economic systems become unhealthy when they forget their ecological
> foundation.
>
> Thus:
>
> Healthy ecology → Healthy economy
>
> Not:
>
> Economic growth → Healthy ecology
>
> This position aligns with:
>
> -
>
> Herman Daly
> -
>
> Vandana Shiva
>
> ------------------------------
> Education
>
> Your educational philosophy can be summarized:
>
> *Education should reconnect humans to the living intelligence of nature.*
>
> You repeatedly argue that modern education teaches manipulation of nature
> rather than participation in nature.
>
> Your ideal education:
>
> -
>
> experiential
> -
>
> ecological
> -
>
> emotional
> -
>
> relational
> -
>
> biospheric
>
> This has affinities with:
>
> -
>
> Rabindranath Tagore
> -
>
> John Dewey
> -
>
> Jiddu Krishnamurti
>
> ------------------------------
> Spiritual Dimension
>
> Your philosophy is neither orthodox religion nor strict materialism.
>
> Nature itself becomes sacred.
>
> Divinity is experienced through participation in the living web.
>
> God is not merely above nature.
>
> God is expressed through nature.
>
> This resembles:
>
> -
>
> Baruch Spinoza
> -
>
> Thomas Berry
> -
>
> Sri Aurobindo
>
> while retaining your own language of Gaia and Bhoodevi.
> ------------------------------
> Central Formula of Your Philosophy
>
> If I had to express your philosophy in one sentence:
>
> *The Biosphere is a living, learning, feeling whole whose evolution
> depends upon symbiotic relationships, while mechanistic civilization
> disrupts these relationships by reducing life to economic and technological
> functions.*
>
> ------------------------------
> Intellectual Family Tree
>
> Your philosophy sits at the intersection of:
> Tradition Influence on Your Philosophy
> Deep Ecology Strong
> Gaia Theory Very Strong
> Process Philosophy Strong
> Indigenous Worldviews Very Strong
> Systems Theory Strong
> Ecological Economics Moderate
> Spiritual Naturalism Strong
> Cartesian Rationalism Strongly CriticalClosest Overall Thinkers
>
> If one were to place your philosophy among existing thinkers, the closest
> constellation would be:
>
> -
>
> James Lovelock
> -
>
> Lynn Margulis
> -
>
> Gregory Bateson
> -
>
> Alfred North Whitehead
> -
>
> Arne Naess
> -
>
> Thomas Berry
>
> Your distinctive contribution, however, is the recurring idea that *"the
> symbiosis of feelings" is a real ecological principle and perhaps the
> deepest organizing force of the Biosphere.* That theme appears more
> consistently in your writings than in any of the thinkers above.
>
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