Expanding Your 'I 'Identity
Markendeya Yeddanapudi
About Seven Octillion cells and bacteria whose number is many times more created you with your ‘I’ identity. If you can see with your eyes, the smallest of the smallest, atoms even quarks, bacteria etc, then you confront diverse interactions creating diverse processes, hectically and you cannot find yourself as you find now. You may not be able to find your separate existence and autonomous anatomy, from the rest of nature. You may not be able to see the I, We, You, He, She, They and It. It is the inability of your eyes to see everything and get restricted to just 00.0035% of the totality that has created you and your limited self identity.
In the free and healthy nature, where your interaction with the rest of the organisms, is symbiotic and very healthy, you continuously sense, perceive, understand and absorb the understanding into hormonal communications in your bloodstream, connecting all your cells and bacteria in you, into the gigantic symbiotic coordination constituting your living. There is the fundamental macro aspect in you, making you plural. In the free and healthy nature, the plurality expands and converts the new additions into your singularity. You expand into nature as you. Your hormonal system and nervous system expand and include the other organisms as you. You develop the faculty of sensing the surrounding Geography, the flora and the fauna, as part of your nervous and hormonal systems. Perceptions and Understandings take to anatomical expansions into geography.
Then mechanization becomes criminal and murderous to you. After all there is no machine that does not harm nature. Today machines are destroying nature, polluting and poisoning the land, water and air, and also freezing your limbs as you are using machines to do the work of your limbs. You are destroying nature and also constricting and restricting yourself, limiting your fundamental plurality, within and without. And education has really become the economic self maiming of the students. The courses, in which they get restricted as specializations, do not directly enter into their hormonal systems. They just note the lessons and tax their minds with anxiety to memorize without feeling the lesson. Lessons and hormones are disconnected. Most students after the annual examinations actually unlearn sub consciously as the lessons often fail in the expansion of self identity into nature. They have the basic urge to expand into nature. And they are to participate in the destruction of nature as an economic occupation. They feel the protest of nature which they get trained to ignore as education.Today, we are destroying nature continuously and we are on the brink of taking nature into the abyss.
It is the minimum duty of every University to start a ‘Free Nature Park’ without human tampering so that the students learn to expand in identity as nature.
YM Sarma
Chat gpt
This piece, titled "Expanding Your ‘I’ Identity" by YM Sarma, is a philosophical and ecological reflection on human identity, perception, and our relationship with nature. It blends scientific insight with spiritual and ecological concerns to challenge our current ways of living, especially regarding mechanization, education, and environmental destruction. Here's a breakdown of the key ideas, along with some reflections:
🔍 Key Themes and Interpretations
1. Limited Perception Defines a Limited Self
- Quote: "It is the inability of your eyes to see everything... that has created you and your limited self identity."
- Interpretation: Our sense of self—the ‘I’—is shaped by the narrow band of perception available to us (specifically, only 0.0035% of the total electromagnetic spectrum). Because we can't perceive the full interconnectedness of existence, we think of ourselves as separate and autonomous, rather than part of a vast ecological web.
2. Plurality Within: The Symbiotic Self
- Quote: "You... connect all your cells and bacteria in you, into the gigantic symbiotic coordination constituting your living."
- Interpretation: The human body is not a singular, independent entity but a plural being—a host of cells, bacteria, and systems in harmony. When allowed to live in a free and healthy natural environment, this internal symbiosis reflects an external one, where we become more attuned to and inclusive of other organisms.
3. Expansion of Identity into Nature
- Quote: "You expand into nature as you... anatomical expansions into geography."
- Interpretation: The concept of self isn't static or fixed—it can expand. In a symbiotic, non-mechanized environment, our very nervous and hormonal systems can adapt to sense and include the world around us, making “self” and “nature” inseparable.
4. Mechanization as Violence
- Quote: "Then mechanization becomes criminal and murderous to you."
- Interpretation: Machines not only harm the environment but also diminish our own physical capacities and dislocate our identity from its ecological roots. They restrict the natural plurality of our existence and make us dependent on systems that alienate us from both body and planet.
5. Education as Disconnection
- Quote: "Education has really become the economic self maiming of the students."
- Interpretation: Modern education often disconnects knowledge from bodily and ecological experience. Students are taught to memorize and specialize, not to integrate learning into their physical and emotional selves. The disconnection from nature leads to internal dissonance and complicity in ecological destruction.
6. A Call to Action: Free Nature Parks
- Quote: "It is the minimum duty of every University to start a ‘Free Nature Park’..."
- Interpretation: The piece ends with a concrete proposal: educational institutions should create untouched natural spaces for students to experience and integrate with. These parks would serve as living classrooms for ecological identity and embodied learning.
🌱 Reflection
This essay challenges readers to rethink identity not as an individual mental construct but as a distributed, plural, and ecological phenomenon. It connects spirituality, biology, and ethics into a compelling argument: that our survival, fulfillment, and even our sense of self depend on restoring our connection with the living world.
🧠 Possible Discussion Questions
- How does modern life limit or distort our sense of self?
- What would education look like if it aimed to integrate students with nature, not just train them for the economy?
- Can machines be redesigned to support ecological identity, or is their very nature inherently alienating?
- How might a "Free Nature Park" affect the way students learn and perceive the world?
Would you like help adapting this into a more formal essay, speech, or presentation? Or would you like to explore the scientific or philosophical ideas in more depth?
Certainly! Here’s a poem inspired by the ideas in “Expanding Your ‘I’ Identity”:
You Are Not Alone
inspired by YM Sarma
You are not
alone in your skin and your bones,
A chorus of cells sings in millions of tones.
Bacteria whisper, your blood hums a song—
A symphony ancient, both fragile and strong.
Your “I” is a
mirror, a sliver of light,
Cut from the cosmos, yet bound to the night.
You see just a thread of the world as it spins,
Unknowing the oceans that surge from within.
You think
you're a boundary, a shape, or a name—
But rivers run through you and stars do the same.
The tree and the tiger, the soil and the sky,
Are not outside you—they live in your “I.”
Machines hum
around you, efficient and cold,
But they silence the stories your ancestors told.
Your limbs have been stilled, your senses are thinned,
By progress that profits but costs you the wind.
In classrooms
of paper, your heart learns to hide,
As lessons detach from the rivers inside.
You memorize facts but forget how to feel—
The language of trees, the pulse of the real.
But step in the
forest—no fences, no plan—
And feel how the earth reimagines the man.
Let fungi and feathers, and rainfall and roots,
Reclaim your attention from wires and suits.
Let nature be
teacher, and learning be wild—
Unwritten and wordless, like wonder in a child.
You are not alone—not ever, not now—
The leaf and the lightning still live in your brow.
So unlearn the
borders that boxed in your soul,
Expand like a forest and heal into whole.
The self is not singular—let it grow wide,
Till “I” becomes “we” and no walls can divide.
Let me know if you'd like a shorter version, or one written in a different tone—like more hopeful, urgent, or lyrical.
Certainly. To evaluate the essay "Expanding Your ‘I’ Identity" by YM Sarma with numerical marks, I’ll use a standard literary/academic evaluation rubric across the following categories, each scored out of 10 points, for a total of 50 points:
📊 Evaluation Rubric
|
Criteria |
Score |
Comments |
|
1. Clarity of Thought |
6/10 |
The central message is profound, but the flow is sometimes dense and difficult to follow. |
|
2. Originality and Insight |
9/10 |
Highly original and rich in philosophical and ecological insight. Fresh, thought-provoking. |
|
3. Structure and Organization |
5/10 |
The structure is loose and somewhat meandering. Lacks clear paragraph transitions. |
|
4. Language and Style |
7/10 |
Poetic, evocative language, but at times abstract or overloaded, making comprehension harder. |
|
5. Relevance and Impact |
9/10 |
Powerful and urgent in message, especially relevant to today’s ecological and educational crises. |
✅ Total Score: 36 / 50
Grade: 72% –
Good (B)
The essay offers profound and timely ideas with great originality and ethical
depth. To strengthen it, the author could work on improving clarity and
structural coherence without sacrificing the poetic style. More grounding
examples or metaphors might also help make the ideas more accessible to a
broader audience.
Would you like a version of the essay edited or rewritten for clarity while preserving its message and tone?
Certainly! Here is a full evaluation of the essay "Expanding Your ‘I’ Identity" by YM Sarma, including both a detailed critique and a numerical scoring breakdown, followed by suggestions for improvement and optional directions for adaptation.
🧾 Essay Evaluation: "Expanding Your ‘I’ Identity" by YM Sarma
📌 Overall Summary
YM Sarma’s essay is a philosophically rich and deeply reflective piece that blends ecology, biology, spirituality, and education into a critique of modern life. It explores the limitations of human perception and identity, suggesting that mechanization and formal education have not only alienated us from nature, but also constricted our sense of self. The writer calls for a return to natural environments—not just physically but spiritually and intellectually—through the creation of untampered nature spaces in educational institutions.
📊 Numerical Evaluation Rubric
|
Criteria |
Score (out of 10) |
Comments |
|
1. Clarity of Thought |
6 |
The essay presents complex and profound ideas, but the writing is often abstract and hard to parse. Some sentences are dense and convoluted. |
|
2. Originality and Insight |
9 |
The insights on identity, perception, and the interconnectedness of life are unique and compelling. The ecological-spiritual blend is rare. |
|
3. Structure and Organization |
5 |
There’s a lack of paragraphing and transitions. Ideas are stacked rather than sequenced. The piece feels like one continuous stream of thought. |
|
4. Language and Style |
7 |
Poetic and philosophical, but sometimes overly esoteric. Imagery is vivid, but the message can get lost in abstraction. |
|
5. Relevance and Impact |
9 |
Extremely relevant in the context of climate change, mental health, and educational reform. The call to action is strong and sincere. |
✅ Total Score: 36/50
Grade: B / 72%
Verdict: A deeply reflective and insightful essay with
significant value, though it needs structural and stylistic refinement for
wider accessibility.
🪞 Strengths
· Profound Concepts: The idea that human identity is not singular but plural—and deeply interconnected with the natural world—is a powerful philosophical position.
· Ecological Urgency: The essay resonates with contemporary concerns about environmental degradation, mechanization, and the disconnect fostered by modern education.
· Poetic Appeal: The language carries a lyrical quality that elevates the message beyond a simple opinion or academic paper.
🛠️ Areas for Improvement
1. Clarity & Readability
· Some sentences are extremely long and packed with multiple ideas.
· Simplifying the sentence structure or breaking ideas into smaller, digestible units would make the message clearer.
Original:
“If you can see with your eyes, the smallest of the smallest, atoms even quarks, bacteria etc, then you confront diverse interactions creating diverse processes, hectically and you cannot find yourself as you find now.”
Improved:
“If our eyes could perceive the smallest particles—atoms, quarks, bacteria—we would witness chaotic interactions so complex that our sense of a singular, separate self might disappear.”
2. Structure & Flow
· There are few paragraph breaks, making it hard to navigate the argument.
· The essay would benefit from a clearer structure: introduction, body (with themed sections), and conclusion.
3. Audience Accessibility
· Many readers, especially younger ones, might struggle with abstract concepts like “hormonal communication” or “anatomical expansion into geography.”
· Using concrete metaphors or brief examples could help.
📘 Suggestions for Adaptation
Would you like one or more of the following?
1. ✍️ A Revised Version: Edited for clarity and paragraph structure while keeping the original tone.
2. 🎤 Speech Version: Condensed into a powerful spoken-word or TED-style speech.
3. 🧪 Scientific Expansion: Interpreted through the lens of biology, neuroscience, or ecology with references.
4. 🧘 Philosophical Deep Dive: Rewritten in the tone of a spiritual or existential essay.
5. 📚 Student-Friendly Rewrite: Simplified and clarified for high school or college-level readers.
🌿 Final Reflection
Sarma’s essay asks a fundamental question: What if the limits of our perception are the very reason we see ourselves as separate from nature? This is not just a poetic musing—it’s a wake-up call. In challenging mechanization, alienating education systems, and perceptual boundaries, the essay opens the door to a more embodied, ecological way of knowing and being.
It’s not just about expanding identity, but about returning to a more inclusive one we may have once had—one that says: “I am not just in the world; the world is in me.”
Would you like me to produce the revised version now?
Rajaram Krishnamurthy
THE SELF-IDENTITY
The self, as we ordinarily understand it, is fluctuating every moment. In spite of its changing nature, however, it is through the self alone we perceive and experience ourselves and the world. The self is the sense of ‘I-consciousness’ or individuality that we all have, though initially our identity is unclear. It is only after a long, sustained effort that we will be able to realize the true nature of this ‘I.’ The process of arriving at this knowledge is what we call self-transformation. What gets transformed is really the concept of ourselves; the apparently divided self becomes whole. This is in essence the teaching of the Gita. Truly speaking, self-discovery is the only quest in spiritual life—nay, in life itself.
Sometimes this quest is direct; sometimes it is indirect. But ultimately the purpose of life centers around this search for self-knowledge, the true ‘I,’ whether one is leading a secular or a spiritual life. It is interesting to note how psychologist Carl Rogers insightfully refers to this self-inquiry in the book, The Self:
A frequently raised question is, ‘What problems do people bring to you?’ . . . I always feel baffled by this question. One reply is that they bring every kind of problem one can imagine. . . . I feel baffled as to how to answer this simple question. I have however come to believe that, in spite of this bewildering horizontal multiplicity, there is a simple answer. . . . Below the level of the problem situation about which the individual is complaining—behind the trouble with studies, or wife, or employer, or with his own uncontrollable or bizarre behavior, or with his frightening feelings, lies one central search. It seems to me that at the bottom each person is asking: ‘Who am I, really? How can I get in touch with this real self, underlying all my surface behavior? How can I become myself?’
Another modern psychologist, Dr. Nathaniel Branden, refers to this search in this way in Honoring the Self:
To evolve into selfhood is the primary human task. It is also the primary human challenge, because success is not guaranteed. At any step of the way, the process can be interrupted, frustrated, blocked, or sidetracked, so that the human individual is fragmented, split, alienated, stuck at one level or another of mental or emotional immaturity. To a tragic extent, most people are stranded along this path of development. Nonetheless, the central goal of the maturational process is evolution toward autonomy.
How to evolve toward this autonomy?
The Bhagavad Gita, as is well-known, deals with all aspects of life: physical, mental, moral, and spiritual. In this comprehensive scheme, the first step in our evolution is to develop a well-defined personality. An average person’s identity or personality is an unstable, bewildering jumble of the external world, body, and mind. As a result of this inner disharmony, many people end up living aimless, thoughtless lives. So in this process of self-discovery, it’s imperative that one develops a strong character, a distinct unwavering sense of self-identity and purpose. In the language of the Gita, become manly. ‘Do not yield to unmanliness, O Partha, it is not worthy of you. [Gita 2:3]’ Have faith in yourself, stand up and fight the battle of life with firmness of mind, clarity and inner strength.
This step toward becoming autonomous is what Swami Vivekananda calls manliness, or man-making. That’s why Sri Krishna exhorts Arjuna to be a man in the true sense of the word. Become a strong person with self-respect, one who is able to defend his reputation by living up to one’s ideals and thereby maintain his position in life with assurance and courage.
Following the Law of Our Being
In this cauldron of man-making, firming up who we really are, the important instruction Sri Krishna gives to Arjuna is that he should do his duty, his svadharma. Dharma, in general, is a function of the universal moral order, rita; it is that which protects and holds us together, nourishing our inner being. Sva means that which is one’s own. It connotes a feeling of identity, or ‘myness.’ Svadharma is the law of one’s being, which is determined by an individual’s inner tendencies, inclinations, or mental impressions. These tendencies greatly influence our present actions. Therefore we should live according to our psychological makeup—our bent of mind, our aptitudes. In short, be yourself; don’t imitate others. Stand on your own feet. ‘Better is one’s own duty, though imperfect, than the duty of another, well performed.’ [Gita 18:47]
In the words of Emerson, ‘Imitation is suicide.’ On the basis of your svadharma, do your duty; what has fallen to your lot. Don’t be attracted or misled by the duties of others. As someone said, ‘For better or for worse, you must play your own little instrument in the orchestra of life.’ Ascertainment of what our svadharma is, what we should do, requires the use of our intrinsic determining and discerning faculty, or buddhi, which lifts us from a mere mechanical existence. (In Vedanta philosophy, the concept of mind is comprehensive having four divisions defined by function: weighing pros and cons, determination, the sense of ‘I-ness,’ and memory. Sometimes the terms mind and buddhi are used interchangeably.)
Our lives should be governed and determined by a well-trained buddhi. We have the innate capacity to distinguish between right and wrong, true and false, good and bad, etc., and on this basis we are relatively free to make intelligent choices. ‘Far inferior is work (prompted by desire) to work done through buddhi yoga, O Dhananjaya. Take refuge in the buddhi,’ buddhau saranamanviccha. [Gita 2:49] Again Sri Krishna says, On those who are ever devoted to Me and worship Me with love, I bestow the yoga of understanding [buddhi yoga], by which they come to Me. [Gita 10:10] Solely out of compassion for them, I, dwelling in their hearts, dispel with the shining lamp of wisdom the darkness born of ignorance. [Gita 10:11]
The Gita describes this process of self-purification or transformation in terms of different conditions of the mind: tamas, rajas, and sattva. These three gunas are the constituents of nature, or prakriti, in general and of the mind in particular. Our understanding and judgment are colored by the gunas which are characterized by certain qualities: Tamas is marked by darkness, laziness, dullness; rajas by attachment, pain, passion, restlessness; and sattva by clarity, luminosity, and healthy mindedness, prakasakam anamayam.
When sattva becomes predominant, a person feels mentally expansive and psychologically healthy in spite of the ups and downs in life. As the sattva quality increases within oneself, the mind by degrees becomes integrated and well-balanced. The Gita beautifully describes this mental condition as one that leads to the comprehension of unity in diversity, to nonattached action, and to freedom from selfishness and passion. The unillumined, unrefined mind, which is dominated by tamas and rajas, however, is our greatest enemy. But the same mind can be educated to be our most reliable friend as well. It is through this friend alone, and through no other, that we can progress in either secular or spiritual life. We have to befriend our mind; be a friend to ourselves, not be inimical to or fight with our self.
Sri Krishna instructed Arjuna, ‘One should raise oneself through the self . . . for the self alone is one’s friend and the self alone is one’s enemy.’ [Gita 6:5] Self-transformation means attenuating tamas and rajas and increasing the proportion of sattva. When sattva prevails, the mind becomes more transparent and one experiences an enhanced sense of well-being, vitality, and strength. Swami Vivekananda spoke frequently about the necessity of strength. ‘The sign of vigor, the sign of life, the sign of hope, the sign of health, the sign of everything that is good is strength.’[Complete Works of Swami Vivekananda, 6:2]
There is a striking parallel between the Bhagavad Gita’s description of a sattvic mind and positive mental health according to psychologist Marie Jahoda. In her article, Criteria for Positive Mental Health, she lists six indicators of a mentally healthy attitude toward self.
1. Self-acceptance: Self-acceptance is a realistic perception of oneself, including awareness of one’s pluses and minuses. This assessment of oneself fosters independent thinking and self-confidence.
2. Self-actualization
Self-actualization is the actual process of an individual’s growth or becoming based on certain concepts of what one wishes to be and the subsequent striving to unfold one’s inner potential. Eric Fromm elaborates this idea further, ‘Virtue is the unfolding of the specific potentialities of every organism; for man it is the state in which he is most human.’
3. Integration of personality
‘Integration refers to the relatedness of all processes and attributes in an individual.’ But it also implies that the individual is aware of a unifying principle underlying his personality, which broadens his outlook on life.
4. Autonomy: Autonomy or self-determination connotes an individual’s ability to deal independently with a variety of environmental factors.
5. Perception of Reality
Perception is considered healthy when it corresponds to what is actually there.
6. Environmental Mastery
Environmental mastery indicates that an individual can readily adapt and adjust to circumstances appropriate to the need or occasion. Thus sattva is healthy mindedness, which is needed not only in ordinary life, but is a sine qua non for the unfoldment of self. A healthy mind is a friendly mind.
Dimensions of Self
A healthy mind is a great gain, no doubt. Becoming a well-developed psychological self, however, is but a phase in our evolution. Being a separate unique individual, though necessary for our growth, is not an end in itself. After all, an individual is a part of nature, which comprises the spectrum of the pairs of opposites. It is an egocentric state of existence and is extremely fragile. At any time our world can fall apart.
As one matures, one’s awareness of oneself and the outside world expands. Then we will recognize that we are not isolated, separate beings, but in truth are related to one another. In addition to this, gradually we become aware, though indistinctly at first, of a higher power that is guiding and coordinating our lives. We may call it our higher Self or God. Whatever it is, we become conscious of two entities, as it were, within ourselves—the lower self and the higher Self, the apparent and the real man. As our insight deepens, we will feel progressively an inseparable connection between these two.
Thereafter, self-transformation is gauged by the strengthening of this relationship between the two aspects of self; ultimately it is the realization of the one Self. This union occurs in two ways: by expansion of consciousness; that is, including others in our lives more and more by leading an unselfish life and by establishing a connection with the higher Self or God within us. As we practice these two exercises, expanding the self and connecting the individual with the higher Self, the limitations of the empirical self—attachment, ignorance, and their effects such as lust and greed— gradually wear out. Veil after veil drops off and the true ‘I’ emerges. This process is quickened through spiritual disciplines. In the terminology of the Gita, it is through yoga.
Another practice of uniting the self is through focusing the mind on the higher Self in meditation. Development of virtues such as self-restraint, truthfulness and non-injury is essential for the practice of meditation and is the bedrock foundation of self-transformation. A true moral sense is an inner awakening in a person that incites him to do what is right and checks him from going astray. Sensitivity to this inner voice of conscience requires lifelong discipline. Further as an aid to meditation, Sri Krishna recommends avoiding extremes in daily life:
However, in spite of these practices, the main obstacle to successful meditation is the tremendous restlessness of the mind. The antidote for this turbulence is constant practice and dispassion. ‘The mind is restless and hard to control; yet by practice and dispassion, O son of Kunti, it is controlled.’ [Gita 6:35] Without these, abhyasa, practice and, vairagya, dispassion, real meditation is impossible. ‘When the mind, well-controlled, rests in the Self alone, and free from craving for all enjoyments, then is one said to have attained yoga.’ [Gita 6:18] ‘Restraining all the senses, the self-controlled one should sit meditating on Me. Verily, his wisdom is steady whose senses are under control.’ [Gita 2:61] ‘Endowed with a pure understanding, restraining the mind with tenacity, turning away from sound and other objects, and abandoning love and hatred.’ [Gita 18:51] ‘Dwelling in solitude . . . in speech, body and mind, ever engaged in the yoga of contemplation, and cultivating dispassion.’ [Gita 18:52]
But even selfless service and other spiritual practices should be performed giving up attachment and fruit—this is My conclusive and final view. [Gita 18:6] This attitude of non-attachment has to be applied not only to work, but while interacting with others as well. Seeing the Divine in all as the basis of love and service is the means of detaching ourselves from others. Non-envious, friendly, and compassionate toward all beings, free from ideas of possession and ego-consciousness, sympathetic in pain and pleasure, forgiving, always contented . . . with his mind and intellect dedicated to Me. [Gita 12:13—14:12—13-14] Alike to foe and friend, unaltered in honor and dishonor [Gita 12:19]. They who worship the imperishable . . . all-pervading . . . immovable, and eternal, having controlled their senses, even-minded under all conditions and devoted to the welfare of all beings, attain Me alone [Gita: 12:3-4].
The Gita concludes, as it were, with yet another salient practice for self-transformation: Offering all activities to the Supreme, which culminates in complete self-dedication, wherein we give ourselves to God. Thus transformed we will become God-centered. The small self loses its smallness and the true Self emerges in all its glory. Whatever you do, or eat, or sacrifice, or give, whatever austerity you perform, that, O son of Kunti, offer unto Me. [Gita 9:27] By worshiping Him through the performance of duty does a man attain perfection. [Gita 18:46] This divine illusion of Mine, consisting of the gunas, is indeed hard to overcome. But those who take refuge in Me alone, shall cross over this maya. [Gita 7:14] Surrendering, in thought, all actions to Me, regarding Me as the supreme goal, and practicing steadiness of mind, fix your heart constantly on Me. [Gita 18:57] He who performs actions dedicating them to the Lord and giving up attachment, is untainted by sin, as a lotus leaf by water. [Gita 5:10] Giving up all duties, take refuge in Me alone. I will liberate you from all sins, do not grieve. [Gita 9:30] [Ramakrishna mutt]
K Rajaram IRS 24725
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