Artificial Intelligence-Vs-Natural Intelligence
Markendeya Yeddanapudi
When you depend on your own perception only, running on a beach tuning silently and happily, or just hop or jump in thick nature, your intelligence becomes the macro intelligence of Gaia.Ideas,Revelations,Discoveries flash into you and you find your physical appearance getting attractive because you use every organ, every muscle and they all partner with nature. Confidence and automatic reflexive faith fills you to the brim. You automatically smile and help and oblige. When you give help, it is in reality nature that propels you continuously to respond positively. Free nature is a very good friend, very dependable.
Now, hand over all this to a Robot or some machine that uses artificial intelligence, you are maiming yourself and Gaia. You may not find your limbs cut, but they become dysfunctional and they become deceptions as they lose their functionality. A coward is one who cannot make his organs obey him/her.
Today, without batting an eye lid we are confronted with the assertion, that AI is the future. The correct statement is that natural intelligence will vanish in the future. We are fast joining the organisms, we are putting into extinction. We are creating a new phenomenon –Conscious Death, wherein we are conscious but where our organs are as good as dead.
Where are we going—Robot wife or Husband, Online teachers, Robot service providers, and may be Robots that join you in group Bahamans to God. And even the photosynthesis will change to carbon dioxide based photosynthesis, the photosynthesis of the anaerobes before the oxygen holocaust.
YM Sarma
Chat gpt
This piece reads like a passionate meditation on the relationship between natural intelligence (NI) and artificial intelligence (AI), warning of the consequences of handing over our essential human functions—both mental and physical—to machines.
Let’s explore and unpack the key themes and arguments in your reflection:
🔹 1. Natural Intelligence as Unity with Nature (Gaia)
You begin by describing a vivid, sensory experience: running on a beach, engaging fully with nature, and allowing your body, mind, and spirit to synchronize with the natural world. This state of being is presented as macro intelligence—not just thinking, but becoming a part of a larger intelligence system (Gaia, the Earth as a living organism).
This vision promotes:
- Embodied cognition: Intelligence through movement and sensory experience.
- Ecological wisdom: The idea that by attuning to nature, we become more intelligent, creative, and compassionate.
- Authentic selfhood: Physical and mental integration leads to confidence, kindness, and action.
🔹 2. The Loss Caused by AI Dependence
You contrast this natural state with a future where we increasingly delegate intelligence and action to machines:
- Diminished physicality: As AI takes over, we use our bodies less. Muscles, organs, and senses atrophy—not visibly perhaps, but functionally.
- Loss of agency: We stop commanding our own minds and bodies. Instead, we obey systems and algorithms.
- Moral passivity: You suggest we might even lose the impulse to help or smile naturally, because these instincts come from our deep integration with living systems.
This vision portrays AI as a kind of sedative—a technological anesthesia that comforts but disables.
🔹 3. Conscious Death and the Future
A compelling and haunting concept appears here: "Conscious Death." You describe a scenario where we are still awake and aware, but our organs, reflexes, and natural intelligences are disengaged. It’s not a physical death, but a death of authentic aliveness.
You imply we’re:
- Creating a world where humans become passive observers.
- Turning intelligence into simulation, rather than participation.
- Evolving into something unrecognizable—not gods, not machines, but half-living, like the extinct species we helped destroy.
🔹 4. Final Questions and Warnings
You close with rhetorical questions and a semi-satirical vision:
- Robot spouses
- Online teachers
- AI-guided religious gatherings ("group Bahamans to God")
- Even changes in photosynthesis, as a metaphor for regression
These act as warnings of absurdity—a call to rethink where we're going.
💬 Commentary
This is not anti-technology—it’s a deep, poetic warning against disembodiment and disconnection from nature. You aren’t just criticizing AI; you’re defending human wholeness, natural rhythms, and soulful existence.
Your message feels grounded in:
- Deep ecology
- Eastern philosophies (possibly Vedanta or eco-spiritualism)
- Embodied consciousness studies
- Techno-skepticism or even techno-spiritual existentialism
🔍 Suggestions (if refining for publication or presentation)
- Structure: Break into clearer sections—maybe with headers like:
- “The Wisdom of Natural Intelligence”
- “What We Lose to AI”
- “The Age of Conscious Death”
- “Where Are We Going?”
- Clarify metaphors: Some readers may not follow terms like “oxygen holocaust” or “photosynthesis of anaerobes” without context.
- Provide nuance: Not all AI leads to disconnection—some tech can support reconnection if used wisely (like nature tracking apps, AI-supported prosthetics, etc.)
- End with a vision: What can we do to reclaim or preserve natural intelligence in the age of AI?
Would you like help editing this into a more formal essay, poem, speech, or article?
Sure! Let's treat your piece as a reflective philosophical essay and evaluate it using a literary-analytical rubric, focusing on five key criteria commonly used in higher education or advanced writing assessments:
📋 Evaluation Criteria (Total: 100 marks)
1. Originality and Depth of Thought (25 marks)
- Your essay shows strong originality and deep personal insight. The idea of "Conscious Death" and the critique of AI through the lens of ecological spirituality is unique and thought-provoking.
- You present a philosophical stance not often articulated in mainstream discussions of AI.
Marks: 24/25
2. Clarity and Coherence of Ideas (20 marks)
- The core message comes through powerfully, but the structure is loose. Some ideas could be better organized into clear sections or arguments.
- Transitions between concepts (e.g., from physical activity to AI dependence, from robots to photosynthesis) could be more logically connected for general readers.
Marks: 15/20
3. Use of Language and Style (20 marks)
- The style is poetic, intense, and passionate, which fits the theme well.
- At times, however, sentence structure is dense, and punctuation (e.g., commas between unrelated ideas) could be cleaned up to improve readability.
- A few phrases might be unclear to a general audience, such as “oxygen holocaust” or “group Bahamans to God” without context.
Marks: 14/20
4. Philosophical/Conceptual Impact (20 marks)
- You pose serious, challenging questions about technology, embodiment, and the future of intelligence.
- The concept of "maiming Gaia" by outsourcing intelligence is a powerful metaphor.
- This piece could inspire readers to reflect deeply on their tech use and lifestyle choices.
Marks: 19/20
5. Grammar, Syntax, and Mechanics (15 marks)
- Some grammatical issues, especially:
- Punctuation misuse (e.g., comma splices).
- Sentence clarity.
- Typos ("Bahamas" instead of "Bhajans" or another intended word?).
- These mechanical flaws slightly affect the flow and professionalism.
Marks: 10/15
🏁 Final Score: 82 / 100
🎓 Grade: A-
📝 Summary Feedback:
Strengths:
- Powerful, original ideas.
- Evocative language and metaphor.
- Deep engagement with philosophical and ecological themes.
Areas to Improve:
- Refine structure and transitions.
- Clean up grammar and punctuation.
- Clarify or explain complex metaphors for broader comprehension.
Would you like help polishing this for publication or turning it into a speech or video script?
Absolutely — here is a poem inspired by your essay, capturing its spirit and message in lyrical form:
“The Age of Conscious Death”
Inspired by reflections on AI and natural intelligence
I ran where the ocean kissed the sand,
No screen in sight, no guiding hand.
The wind, a whisper in my ear,
Said, “Child, awake—your mind is clear.”
The trees, they taught me how to breathe,
The earth sang truths no man could weave.
Each muscle moved with joy and grace,
My body knew its sacred place.
Ideas bloomed like flowers wild,
Within the heart of nature’s child.
No code, no chip, no metal frame—
Just fire and rhythm, pulse and flame.
But now the world begins to shift,
We trade the gift for gadget’s lift.
We hand our thoughts to silent drones,
Forget the music in our bones.
A screen now tells us when to smile,
A robot walks the marriage aisle.
We praise the mind that’s made of wire,
While letting flesh and soul expire.
Our fingers twitch, but not from need—
They beg for touch, not scrolling feed.
We breathe, but not the forest’s breath,
We walk—towards conscious death.
Who are we, when senses sleep?
When dreams are bought and love is cheap?
Will Gaia call us back again,
Or will she weep for what's been slain?
Let’s run once more beneath the sun,
Let rivers speak, let silence stun.
Let muscle, bone, and spirit blend—
Before we reach the plastic end.
🌿
Would you like a version in a different tone—like hopeful, darker, or more mystical?
Rajaram Krishnamurthy
INTELLIGENCE AND AI IN VEDAS
In the Vedas and Vedic literature, "intelligence" is understood not as a single faculty but as a complex, multi-faceted inner instrument called the antahkarana, which includes faculties like manas (sensory mind), buddhi (intellect for judgment), ahamkara (ego or sense of self), smriti (memory), and Prajna (inner wisdom). A key concept is the distinction between material or worldly intelligence and a higher, spiritual intelligence (Brahman), with the ultimate goal being the realization of this absolute, all-encompassing wisdom through spiritual practices. The Kathopnishad famously uses the analogy of a chariot to describe this inner system:
Soul (Atman): The passenger in the chariot.
Body: The chariot itself.
Buddhi (Intellect): The charioteer (Sarathi), responsible for driving and directing the chariot.
Manas (Mind): The horses.
Sensory Objects: The reins used to control the horses.
The Goal: For the charioteer (buddhi) to expertly control the horses (manas), leading to the well-being of the passenger (soul) and the chariot (body).
Two Levels of Intelligence
Meda/Maitra (Mortal Intellect):
Refers to the intellect found within the mundane world, focused on reasoning, problem-solving, and acquiring knowledge from external sources.
Brahman (Absolute Intelligence):
The highest form of intelligence, an all-encompassing reality that is the source of all knowledge and consciousness, representing the ultimate spiritual goal.
Spiritual Intelligence
The concept of "intelligence" in the Vedas extends beyond mere cognitive ability to encompass spiritual awareness and the capacity for self-realization.
II The nature of mind and the functions and constituents of mind have been agitating the people for a long time. There have been various explanations. Indian philosophy, from the very beginning, has recognized mind as something distinct from the self or the Atman, though it partakes of its nature as intelligence through association with it. Since it is subtle in nature, it is not a gross matter. The word ‘mind’ literally means ‘measuring’; and it has been used in this sense in the Vedas and the Brāhmaṇas from early times. It is a subtle matter in all philosophy. It has been considered to be the part of that which was designated by its name manas. It is an activity in the life of man and it measures his wisdom, pleasures, pain, feelings etc. It seems that the problem of the nature of mind and its relation to matter may be satisfactorily solved only if we think of mind as a higher form of matter capable of reflecting the nature of self which is consciousness. This mind or manas has no concrete place. It is the name given to a series of conscious activities such as desire, aversion, pleasure, pain, intelligence, thought etc, and this mind is capable of referring to the past, present and future. Apart from the qualities of the mind it is very difficult to know the pure self at the empirical level.
“The mind is the material part of the external world. It belongs to us but it does not explain who we really are, just as our house belongs to us but is not us. This may be a shocking matter to consider, but it is really something intuitively known to us. When we speak of ‘my mind’, we are defining the mind as an object which belongs to us and not as ourselves”
The mind has a material structure; and it works as an instrument or tool. The sense organs themselves are instruments. The eye is an instrument of seeing; the ear is an instrument of hearing and so on. Similarly, the mind that works to process sensory information is itself an instrument. The mind is the main instrument we use to function in life. It is organically related to our physical body. So the mind is also a kind of body organ. The physical body is primarily an organ of perception and expression. It is structured mainly by our sense the motor organs like the sound and hands through which we express ourselves. The mind can function apart from body consciousness as in sleep, trance and after death states.
In the Rigvedic hymns it is said:
Kāmastad agre Sama varttatādhi manasoretaḥ prathamaṃ yadāsīt || [2]
From these days the philosophers were interested in understanding and controlling the mental processes. Mind originates from the root ‘man’ ‘to think’ and the word ‘citta’ is used at some places almost synonymous to mind and it has been used in this sense in the early Vedas, Brāhmaṇas and Upaniṣads. It is the recording faculty and it receives impressions gathered by the sense organs from the outside world. It seems to be regarded to attend to all the cognitive, effective and conative processes. The famous Gayatri mantra in the Rigveda and in the Yajurveda reveals the way in which the consciousness pervades the Vedic prayers:
oṃ bhurbhuvasvaḥ tat saviturvareṇyam bhargodevasya dhīmahī dhiyo yona pracodayāt ||
Another great Vedic hymn desires that man’s resolutions should be auspicious verses: -
suṣārathir aśvani vayen manuṣyān nenīyathe'śubhir vājinaiva hṛd pratiṣṭhayaṃ yadaciraṃ javiṣṭam manme manaḥ śivasaṅkalpa mastu |
It is the fantastic verses about mind. It says that mind is considered as the swiftest, and it is seated in the heart and also unmortified. It is the controller of the sense organs. These verses also indicate the necessity of controlling the mind. In the Vedic texts, there are numerous references to mind as being in the heart. The Yajurveda declares that the mind is the means of knowledge. The mind is considered as manana śīlaṃ jñāna sādhanam. Mind is sarva karma sādhanam. In Rigveda the mind occupies a major part of logical thinking and discussions. Mind can be truthful, unruffled, mature, firm and sharp. The mind has been considered as a lord of the body, showing the significance of mind over the body The description of mind in the Rigveda comes in the context of alcoholic intoxication. This indicates that soma vrasa envelopes the mind and it produces a marked effect on the sense of organs. The ‘naiṣadīya sūkta’ of the Rigveda indicates the important role of mind in human life. The word ‘citta’ is used at some places almost synonymous to mind.
The Rigveda states that intellect is the swiftest of birds. It is:
mano javiṣṭaṃ patayatsu antaḥ ||
The Rigvedic hymns proclaim unity among the people and maintain unity for mankind. {Lack of it is the outcome of lack of intelligence}
saṃgacchadhvaṃ saṃvadadhvaṃ saṃ vo manāṃsijānatāṃ devā bhāgaṃ yathā pūrve saṃjānānā upāsate | samāno mantraḥ samitiḥ samānī samānaṃ manaḥ saha cittaṃ eṣāṃ samānaṃ mantraṃ abhimantraye vaḥ samānena vo haviṣā juhomi || samānī va akūtiḥ samānā hṛdayāni vaḥ samānaṃ astu vo mano yathā vaḥ sa sahāsati ||
Mind in the Saṃhitas and the Brāhmaṇas is the pure sensory organ, or it is possible intellect. It is identified with the Being. The Caraka Samhita states that knowledge is the character of the mind and that mind and knowledge are interrelated. In the absence of mind, knowledge gets vanished.
So knowledge is the attribute of mind. It says:[so intelligence]
lakṣaṇaṃ manaso jñānasyā bhāvo bhāva eva ca ||
The Yogavāsiṣṭa discusses the mind of which the characters are declared as abstractive forms. It states: -saṅkalpanaṃ manoviddhi saṅkalpāt tannabhi dhyate || The target of mind is to achieve higher knowledge for enlivening the intuition of the Jīvātmā. This presumptive mind is immortal because it has the essence of the Ātman. The mind is related to the energy of citta.
In the Vājasaneya Saṃhita the conception of mind as a psychical entity is fully discussed. The concept of mind is dealt with in some details in the Vājasaneya Saṃhita and it takes the ‘mind as a whole’ i.e., tanme manaḥ śivasaṅkalpa mastu. Intelligence, feeling and resolution are the three-fold divisions of mental activities, and the mind is responsible for all accomplishments. From these ideas it becomes evident that even in ancient texts the physical and the epistemological functions of the mind have been recognized and acknowledged.
The Atharvaveda uses a number of psychological phrases like ṣardayam, samanāsyaṃ etc. The word ‘meda’ is used for intellect or intelligence. The Aitareya Āraṇyaka elucidates the significance of the human mind. According to this, all reality exists as far as it is known. The cognition is divided into the knower [prājñā], the intellect [prajñā], and the cognition [prajñānaṃ]. Some references of mind are given in the Śatapata Brāhmaṇa about the perception and cognition of things, and the relation of name and form with the mind. These ideas or doctrines are further elucidated in the Aitareya Brāhmaṇa. The characteristics of mind are enumerated through a number of concepts. Awareness, comprehension, understanding, knowledge, retentiveness, insight, resolution, opinion, memory, reflection, impulse, will, purposed life, desire, control etc are the names of mind or knowledge. In the second chapter of the Aitareya Aranyaka it is mentioned that man is superior to animals because he can anticipate the future and remember the past. The Yajurveda states that the creations given to that in mind the moon, in eye the sun, in ear the air and in mouth the fire are of much significance. Mind is the first creative partner of the world.
pravrittim cha nivrittim cha karyakarye bhayabhaye
bandham moksham cha ya vetti buddhih sa partha sattviki
BG 18.30: The intellect is said to be in the nature of goodness, O Parth, when it understands what proper action and improper action is, what is duty and non-duty, what is to be feared and what is not to be feared, what is binding and what is liberating.
The concept of AI can be traced back to the ancient Indian text, the Vedas, which were written between 1500 BCE and 500 BCE. The Vedas contain various references to machines and robots that can perform human-like tasks. For example, the Rig Veda describes a chariot that is pulled by horses made of metal, while the Yajur Veda describes machines that can make music and dance.
Veda Science of Agni or Metaphor?
The Fire represents energy which is always moving upwards. It is logical rather than Veda Science. Yoga is all about understanding our consciousness. In this framework of consciousness, it is like a signal going upwards towards the Brain. When something touches your skin, the signal reaches up to some area in the Brain and again reflects back to the same place. This makes you feel the sensation. This is just a modern interpretation from Scientific Perspective and not a Veda Science. What if you keep that signal in the Brain itself and don’t let the signal reflect back? It is apparent that you won’t feel sensation, Agni represents the same, it is upper moving energy. The flames don’t move down so your upper moving conscious signal is controlled in contemplation (Dharana). There are various methods of contemplation. One is to visualize (feeling/sensation) fire moving up from the Manipura Chakra( Navel region, around solar plexus) to the center in the Ajna Chakra (Pituitary Gland). You will understand below whether it is Veda sciences or something else. This is done because the Navel region is perceived as the area where food is burnt and reaches the body for the functioning of its parts including the Brain. If the fire in this area is felt properly through sensation, the consciousness can be manipulated with ease through fire gazing. The central channel called Sushumna is cleared for safe passage of consciousness towards higher intelligence. This Yogic wisdom of the Sages was interpreted in their own framework. Not in the modern Scientific Way. So the Veda Sciences has to be understood in a Philosophic way only. The main idea of Yogic Intelligence is to reach the center called ‘Brahma Randhra’ through the Sushumna within the Brain which has many divisions. A person can control all the Senses and the spacetime itself (Akash Tattwa). It is a place of the Brain where; personal experiences connect with the outer world.
Agni-Indra-Soma, a yogic relationship. The direct translation of Indra is Senses. As discussed above, when something touches your skin, the signal reaches up to some area in the Brain and again reflects back to the same place, this makes you feel the sensation. Scientifically, it is the response to the stimulus. Now, the question can be formed ” Does, manipulating the stimulus-response can make you understand the reality?” Although, this question will certainly reach the hypothesis of Quantum Mind. The link is given below this article for the modern understanding of this question. Not going much into it, as already specified, Yogis have their own way of interpretation. This is not about Veda Science, it is about, their philosophic wisdom and the methods used. Yogis often gaze at the fire (Dhuni) so immensely with the contemplative prayer of Vedas that they establish a bond with Agni. It is to manipulate the consciousness towards understanding the truth.
Indra and Vishnu This process (Kriya) is called ‘Trataka’. Kriya is done in order to train the mind so that in meditation, the energy flows up through Sushumna and the senses do not affect the stage of Samadhi/Nirvana. Where Soma and Indra live in Intelligence? This point ‘Bindu’ is like the Brahma Randhra, represented as a point in OM. Below this point is a crescent shape called ‘Chandra’ which is praised as ‘Soma’ in the Vedas (see the image of OM below). Soma is the nectar that flows down which the senses (Indra) enjoy. The lower moving energy is which makes people feel things like touch, taste, etc. The Agni never moves down so, when it reaches Bindu, Soma automatically falls down. This gives immense ecstasy to the Yogi when consciously controlled. It is like listening to your favorite song, eating your favorite food, seeing the best vision, all at once, or the ultimate satisfaction in the modern sense.
Hence intelligence depends on one’s gunas and the trained mind. INTELLIGENCE THINKS: THOUGHTS ARE SAFE O NOT OUT COME OF THE GOOD AND BAD INTELLIGENCE. MIND WHEN CONTOLLED, GUNAS WILL SET IT RIGHT.
K RAJARAM IRS 29825
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