To Observe And To Act

Backwardly:
The class of perceivable entities that are deemed a sustained formation of particles, is termed here as dust;
deemed a transitory aggregate of particles, that is water;
a cascade of signal bearing quanta that marks the limit before instantaneity, light;
motion, as in the instantaneous transposition of a signal-quanta from one locality to the adjacent one, wind;
locality, as in the pre-instantaneous vessel of signal-quanta, place.

Dust in a particular and unique spatial organization, is fragrance.
Water with a particular combination of latent affinities, is flavour.
A specific scattering of variably languid light yields shape and colour.
The actual moment of conveyance of a singular signal-quanta constitutes contact.
The differential between signal-quanta in adjacent places is the kernel of vibration.

Continuing backwardly:
(5) There is dust. There is fragrance. There is the snout. There is smell.
(4) There is water. There is flavour. There is the tongue. There is tasting.
(3) There is light. There is shape and colour. There is the eye. There is vision.
(2) There is wind. There is contact. There is the skin. There is feeling.
(1) There is place. There is vibration. There is the ear. There is audition.

Discover the congruity along the height of each of these four columns:
(A) Dust, water, light, wind and place – these comprise the unordered physicality. They are implicit natures, and not instances of things.
(B) Beyond the unordered physicality, there is the ordered physicality. Fragrance, flavour, shape and colour, contact, and vibration are informative.
(C) Each of five organ systems – snout, tongue, eye, skin and ear – encodes its corresponding ordered physicality through sensitive reception.
(D) Sense converts encoded information into ensembles of quale – they are meanings proper.

Hence five types of ordered physicality reach the sphere of meaning. Within that sphere: The mental faculty both recognizes and newly cognizes meaning, and then – recalling habitual reaction – suggests adjusted reaction. The intellectual faculty regards such suggestions, and weighs short-term trajectories against long-term ones, iteratively reflecting logically associated alternative reactions into the mental faculty. The manipulative-organs for modifying and traversing the extra-organismal domain are impelled by the re-encoded meanings, now as intentions, that escape intellectual reflection.

The archetypal substratum to the awareness of physicality consists of the persistent hypnosis that “the organism is the self”. Via the organismal-self, this entire sphere of activity is projected upon the veil of the kernel of subjective awareness. That veil is comprised of the observative mode and the mode of impetus.

Observation happens here, where the outer surface of the veil, facing the organismal-self, and the inner surface, facing the kernel of subjective awareness, meet. Meanings accrued in the mind activate the observative mode in the veil, and the subsequent observation of meaning moves the subjective kernel to emote variously. Meaningful emotion yields meaningful intention, and the cascade flows outward again, as intention activates the mode of impetus in the veil. The organsimal-self mediates impetus to the momentum of the intellectual faculty. The intellectual faculty in turn herds the mental one to particular decisions. The organism is made to manipulate and traverse its surroundings.

The next post will discuss the practical significance of this, and reiterate it less tersely, especially in the context of the juxtaposition of the tenets of neo-natural science and ancient mysticism.

Wholism

nityananda nityananda

i can't remember that cool thing that i thought about earlier that i wanted to write here.

nityananda nityananda

um...


so, from one angle of vision, this approach is meant to give sincere people a means to approach God ... to put it simply ... through numbers. and by numbers i mean information theory. i remember praying to durga for a back door to the labyrinth of the modern mind. and by labyrinth i mean twisted bloody mess.

let me put that in some perspective. i remember one day i was looking at a tulasi plant. all the stuff i learned in biology was etched into my perception of the world. it decomposed that holy being into a series of membranes and cells and sliced her up into various cross sections and component parts in isolation. "and that is how tulasi works" i'm supposed to believe. enter "WHOLISM"

purnam adah purnam idam
purnat purnam udacyate
purnasya purnam adhaya
purnam evavasisyate

if the complete whole is really the complete whole, then what question is there of dividing it into pieces? none. yet there is variety. we can compare one thing to another thing. there is a difference... a separation of space between. a separation in time or in colour or in softness or in some abstract consideration of each of the two things' many perceivable qualities.

so then? yes, the complete whole is like that. full of inter-relationship. it's one colour, and what is that colour? that colour is INFINITE-VARIETY-OF-INTER-RELATIONSHIP. so the complete whole has an infinity of complete wholes in it, without ever being divided. that one should funk your brain up.

-=O=-

now, take it a step back. in college i realized this short coming of science, especially biology.

break everything down into isolated parts and then you can understand it. SAYS WHO? cut a man off from everyone in the world, put him on an island alone, and then write the book on human interactions based on his behaviour. does that really make sense to anyone?

so. wholism. in short it means, any one part of the whole, no matter how insignificant, can never be actually understood untill the whole whole is understood.

i'll formalize this idea later on.

at the time, in college, i envisioned instruments for "passive listening" techniques. i wanted to invent ways to decipher the patterns a living organism made in reflected sound and light to essentially trace out the organisms imprint, through it's interference with the ambient sound and light.

not in a lab... not a cross-section of the thing... but a plant, let's say, in the jungle with monkeys and shit making their normal sounds, birds flying around, bees drinking honey, the works... and then listen very carefully to the way the plant interferes with the environment. i had some devices planned for that... "shadow readers" essentially. but get it to the point where you can see inside the plant's cells without ever touching even the soil around the plant with a 10 foot pole.

so here's where tangled labyrinthian brains and backdoors come in. we think we have it all figured it out. we almost finished writing the book on everything and the poor guy on the desert island is about to smash his face into a rock untill his wretched existence ends. and our final chapter will be called "life sucks".

good work right? my ass that's good work. we're totally missing the point. we started from the corner of wrong way and don't care and ran with it. to make this a little more rigorous. please read the next post about the basis of observation.

(DOZ - Dancing Ones and Zeros)

It has been a really long time since I've posted anything here. The reason is simple: It's not really the right time for this yet. But anyway, for my own gratification I'll write a little bit. Rather than following the template I set up before, a long time ago, I'll just meander around the final goal and try and work my way outward toward things that non-me people can interpret.

The ideas I'll be presenting are the result of meditating while chanting the hare-krsna maha-mantra. These revelations are the closest thing I've ever experienced to really channeling divinity. I'm going to avoid making this a biographical exploration of what I've gone through to have these thoughts, and just try and present them, as whimsically or as solidly as fate should like.

The first thing I should like to write about is the final goal of this. I should like to see, in this very lifetime, the nagar-sankirtan movement become exceedingly fun and globally absorbing. The DOZ project is meant to serve that end.

What is nagar-sankirtan?

NAGAR basically means city.
SAN means with, as in with each other.
KIRTAN basically means to sing.

So the idea is to sing the maha-mantra, in large groups, and wander through the city. Kind of like a march. It is a protest against the disease of the heart. That disease fills this world with fear, envy, lust and depression, and nagar-sankirtan is supposed to drown everyone in the realest, deepest happiness. What that happiness is, and what it takes to taste it is a large topic. DOZ is one approach at explaining some things. It is not really the ancient approach, but neither is it something really new or untraditional. It's something like a translation of vedanta -- vedanta refers to the ultimate conclusions of all knowledge.

I am not an arrogant person, but I will just go ahead and speak authoritatively, and whether or not you listen to me is entirely up to you, but know that my conviction in what I'm going to express here is based on whatever tiny glimmer of love I've felt for God, at one time or another.

I am not a very advanced mystic either, but I will try to be honest. My intentions are not to cheat anyone, or to get to be at the center of something big, although that would be fine and cool, but rather to look around for some way to do my part in actualizing the global nagar-sankirtan movement, which I think will be awesome.

That is all I'm going to write in this post.

What if we could prove it?...

I pray at the lotus feet of my Srila Gurudeva, to whom the truth is the intimate friend:

“Please make my endeavour fruitful. I do not need to mention that my motivation is not to acquire fame or respect, yet I herein mention the same. I do not need to mention to you that I do not want to be considered the proprietor of this knowledge, yet I herein mention the same.

“My heart is polluted by desires I wish I did not have and my mind is distorted by countless lifetimes of impurity, but I simply beg you to alleviate the burden I feel to prove what I am setting out to prove, by personally proving it through me.”

I pray to Srila Baladeva Vidyabhusana and Srila Jiva Gosvami:

“You are the protectors of the pristine Gaudiya conception. I am like a lump of stool. Why do I think I should contribute anything to what you have already given? Simply I think I should translate what you have taught into the modern vernacular.

“Please empower me to accomplish what I am setting out to accomplish. If you do not want it, it cannot happen, and if you do want it, it cannot but happen.”

Finally, and foremost, I pray at the divine lotus feet of Srila Rupa Gosvami:

“Please somehow use me, a most wretched fool, in some kind of service to the Divine Goddess. What is the use of any activity if it is not ultimately meant just to serve Her? What else but serving Her is the crown-jewel of all forms of making God happy? And who else but you can admit someone into the art of serving Her?

“I am helpless and useless, and standing in front of you, I simply fall at your feet like a dead stick. I have nothing to offer. Please infuse me with something meaningful so that I can offer it to your Svamini, simply out of your causeless kindness to me, a lowly and insignificant creature.”