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Ram Lakhan Pandey Vimal

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Jan 7, 2017, 2:32:28 AM1/7/17
to con...@gmail.com, VINOD KUMAR SEHGAL, Online Sadhu Sanga
Dear Contzen,

I read your very interesting article. I have the following queries.

1. As per (Pereira & Reddy, 2016), “[The cell-soul is] immeasurable assortment of photons of different frequencies and wavelengths within the cytoskeletal network of a single cell (Pereira 2015).”
 
Q. The cell-soul is basically electromagnetic radiation (EMR) with an assortment of photons; what are their wavelengths/frequencies?
 
2. As per (Pereira & Reddy, 2016), “A breach in the cellular process or clinical death as observed in cardiac arrest patients can lead to an obstruction in the flow of bodily consciousness via the cell-soul pathway which may recover by increased absorption of electromagnetic radiation or photons from the environment, but until then the functional form of consciousness may remain dissociated but conscious. If this exchange or recovery is not swift, it may lead to cell death, which will result in a gradual release of the bodily consciousness from each and every dying cell and a complete severance of the functional consciousness from the body. In a near-death experience, the functional consciousness resides outside the body and seems to be an exploratory state but stays connected to the body. At this moment the functional consciousness is fully aware as even though it is out of the body it still stays connected to the body. The connection of the functional consciousness to the body can be better explained by quantum entanglement, wherein the photons of the functional form of consciousness are entangled to the photons of the bodily form of consciousness that resides with the body[.] This entanglement which is better explained in the next section sustains until the body is in a state of return, where each damaged cell of the body tries to revive the rhythmic biochemical cycles that manage the cellular process within each cell from the exterior. […] The disembodied or the non-local form of experience in the near-death cases is conscious or aware to a level that memories can be created and stored and later recalled and narrated is supported by the ultra-fast processing of the cell-soul pathway. […] The working of the senses in a non-local or disembodied state supports the hypothesis that the body though technically (no blood circulation) dead is still conducting consciousness externally by means of the cell-soul pathway; awaiting an assurance of the death or return to life of the body.”
 
Q. Are bodily consciousness, functional consciousness, and related neural-network inseparable?
 
3. As per (Pereira & Reddy, 2016), “These [bodily and functional] forms of consciousness have the same source of energy supply; the electromagnetic radiation [EMR] that manages the cell and its functions thus supporting the bodily form of consciousness which interim creates the functional form of consciousness”.
 
Q. How do EMR/photons enter in our system? One way is thru our eyes to retina. What are other ways?
 
4. As per (Pereira & Reddy, 2016), “Physicists have experimentally demonstrated the entanglement of two particles no matter how far apart they are (even a billion miles apart, in theory), so a change in one particle instantly creates a simultaneous change in the other as if they were connected or in some way the same particle.”
 
Q. It must be noted that the physical information transfer certainly is not faster than light. The speed v of physical information transfer is always less than or equal to c (v ≤ c, always). Therefore, non-locality is apparent (not real). Thus, changes in two particles are not simultaneous. For further details, see ('t Hooft, 2015; de la Pena, Cetto & Valdes-Hernandez, 2015).
 
5. As per (Pereira & Reddy, 2016), “Finally, I do not believe that functional or disembodied consciousness survives after death (not near-death), the End-of-Life situation. Consciousness of any form converts its self to simple energy (cosmic energy) and is returned back to where it belongs, supporting the first law of thermodynamics [conservation of energy].
 
Q. Yes, after death, our realized/manifested consciousness returns to unmanifested universal potential consciousness thru the constituents of physical body, which are dual-aspect entities.
 
Cheers!

Kind regards,
RAm
 
----------------------------------------------------------
Rām Lakhan Pāndey Vimal, Ph.D.
Amarāvati-Hīrāmaṇi Professor (Research)
Vision Research Institute, Physics, Neuroscience, & Consciousness Research Dept.
25 Rita Street, Lowell, MA 01854 USA
Researched at University of Chicago and Harvard Medical Schools

Ram Lakhan Pandey Vimal

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Jan 11, 2017, 9:18:01 AM1/11/17
to jim kowall, VINOD KUMAR SEHGAL, Online Sadhu Sanga, BVKSastry(Gmail), Anirudh Kumar Satsangi
 Hi Jim,

Thanks for your comments and the outline.

Kindly look at Sections 3.14.7 and 3.14.8 (my response) of (Vimal, 2016c).

Cheers!

Kind regards,
Ram
1/10/17



----------------------------------------------------------
Rām Lakhan Pāndey Vimal, Ph.D.
Amarāvati-Hīrāmaṇi Professor (Research)
Vision Research Institute, Physics, Neuroscience, & Consciousness Research Dept.
25 Rita Street, Lowell, MA 01854 USA
Researched at University of Chicago and Harvard Medical Schools


On Sunday, 8 January 2017 12:17 PM, jim kowall <jkowa...@gmail.com> wrote:


Hi Ram

I've extended the outline to include more modern physics, and also added some quotes from Nisargadatta Maharaj (adapted from I Am That) to support the conclusions of the science. I noticed your correspondence with Deepak Chopra, where he states everything is a story or human construct (thought) except for the direct experience of things (excitations in awareness) before the story is constructed; that science itself is a story; and that reality can only be that which is the source of all knowing before thought arises. Of course, the story of science is another one of those things directly experienced in awareness (the mental construct of thought is another one of those excitations in awareness), so there is something of a paradox here. As I see things, the real problem with the mental construction of thoughts (particularly the self-referential thoughts that give rise to the mental construction of a self-concept in which the concept of self is emotionally related to the concept of other things in an emotionally biased way) is this mental construction process interferes with our normal tendency to come into alignment with the normal flow of things. I certainly agree that all human constructs are only stories, and this includes all the scientific stories we tell, but the only way we can ever conceptually understand things is to construct scientific theories. If we value the conceptual understanding of things, then we have to construct scientific theories. There are only three things I have any real confidence in: the first are the unbiased/impartial observations of scientific measurements; the second are scientific theories that are based on the logical consistency of mathematics and that are free of paradoxes of self-reference; and the third are the testimonies of trustworthy enlightened beings like Nisargadatta. My outline only relies on these three trustworthy things.

One last comment about the problem versus the value of human constructs. On the one hand, the expression of emotionally biased self-concepts are obstructions that interfere with our normal tendency to come into alignment with the normal flow of things, but on the other hand, scientific concepts allow for the technological advancement of human society. Without self-concepts human society would no longer become structured in emotionally biased ways, but without scientific concepts society would lose its technological advancements. Without human constructs society would revert back to the kind of organization we see in a flock of birds. Maybe that would be a good thing. I recall Jesus made similar comments about the birds of the field not worrying about where their next meal comes from.

Here's the extended outline:

1. In an ontological sense, everything begins and ends with the void (the true vacuum state). The void can never really be conceptualized, but for the purposes of developing a conceptual system, we can conceptualize the void as nothingness, an empty space of potentiality, or undifferentiated (non-dual) consciousness.
2. Creation (as in the creation of the world in the big bang event) requires both the expenditure of energy and the differentiation of consciousness. In relativity theory, this creative energy is called dark energy, which is understood as the accelerated expansion of space that expands relative to the central point of view of an observer. The farther out into space the observer looks, the faster space appears to expand away from the observer. Due to the limitation of the speed of light (as a means of information transfer in three dimensional space) a cosmic horizon always surrounds the observer at the central point of view. If we apply the holographic principle to the observer's cosmic horizon, then all the bits of information that define the configuration states of every observable thing the observer can observe in its world are encoded on the observer's horizon, which acts as a holographic screen that projects the images of all things to the observer's central point of view. This also gives a conceptual explanation for the differentiation of the observer's consciousness at the central point of view or singularity of its world, which is the point of origin of the big bang event.
3. The relational interpretation of quantum theory tells us that with the expenditure of dark energy every observer has its own world defined by its own observer-dependent cosmic horizon, explaining the nature of cosmic consciousness. The Hilbert space that defines everything observable in the observer's world is understood in terms of bits of information encoded on the observer's own cosmic horizon. A consensual reality shared by many observers becomes possible if their respective cosmic horizons overlap in the sense of a Venn diagram and share information, much like the information sharing that occurs in an interactive network of overlapping computer screens, like the internet.
4. Leonard Susskind realized that the observer's cosmic horizon acts as a holographic screen that projects all images of the observer's world to the observer's central point of view, just like the kind of holographic projection into space that occurs with a physical hologram.
5. This holographic encoding of bits of information on the observer's cosmic horizon is understood as a consequence of non-commutative geometry. If position coordinates are defined on the observer's cosmic horizon by a finite number of non-commuting variables rather than a continuum of an infinite number of commuting position coordinates, then in effect each quantized position coordinate on the horizon is smeared out into an area element that acts like a pixel and encodes a bit of information in a binary code of 1's and 0's. If there are a total of n non-commuting variables defined on the horizon, these n bits of information are defined by the n eigenvalues of an SU(n) matrix. The Hilbert space for the observer's world is defined by the quantization of these n non-commuting variables. In quantum gravity, the pixel size is about a Planck area, which gives the total number of bits of information encoded on the horizon in terms of horizon area as n=(horizon area)/4(Planck area), which is the holographic principle.
6. Gravity, which is the curvature of the 3+1 dimensional space-time geometry that is projected from the observer's holographic screen to the observer's central point of view, is understood to arise from the holographic principle as a thermal average when things are near thermal equilibrium. Ted Jacobson has shown that Einstein's field equations for the space-time metric (which measure the curvature of space-time geometry) arise from the holographic principle as thermodynamic equations of state, which are only valid as thermal averages near thermal equilibrium. Einstein's field equations are then understood to only have the validity of a low energy limit.
7. Unification of particle physics with gravity then becomes possible through the usual unification mechanisms of super-symmetry and the Kaluza-Klein mechanism of extra compactified dimensions of space. When these unification mechanisms are applied to Einstein's field equations for the space-time metric, all the usual quantum fields of the standard model of particle physics are generated as extra components of the space-time metric. The final result is akin to 11-dimensional super-gravity, which is part of M-theory, and is understood as a low energy limit. Internal structure of particles, like electric and nuclear charge, is understood as momentum quantized in extra compactified dimensions, while external structure, like ordinary quantized energy and momentum, is understood as a wave-packet in the extended dimensions of space-time. Since this particle behavior is understood to arise from components of the space-time metric, which is only valid as a thermal average near thermal equilibrium, all so-called fundamental forces and elementary particles are understood as a low energy limit or an effective field theory that arises as a thermodynamic equation of state.
8. This analysis shows the importance of geometric mechanisms as means of creation. The expansion of space that occurs with the expression of dark energy and the holographic encoding of bits of information on an observer's horizon that occurs with non-commutative geometry are both geometric mechanisms of creation. The unification mechanisms of super-symmetry and extra compactified dimensions of space are also geometric mechanisms of creation. Without these geometric mechanisms, there is no creation. Without creation, only the void exists.
9. The observable space-time geometry of the observer's world is not only projected from the observer's holographic screen to the observer's central point of view, but is also animated over a sequence of screen outputs. In the sense of quantum theory, a screen output (projection) is a quantum state reduction, while animation (like the animated frames of a movie) is an ordered sequence of screen outputs. The quantum state of potentiality of the observer's screen is defined by all possible ways bits of information can become encoded on the screen (in the sense of a sum over all possible paths in an information configuration space), and a screen output is a choice that chooses an actual path or an actual state of information. A sequence of screen outputs (animation) arises in the normal flow of energy through the observer's world (normal in the sense of thermodynamics and the normal flow of heat from hotter to colder states). This gives rise to the normal course of time through the observer's world as an ordered sequence of screen outputs. In the sense of quantum theory, the normal way for this animation to occur is to follow the path of least action, which is like the shortest distance between two points in the information configuration space, and which gives rise to the principle of least action as the classical limit of the quantum state.
10. The normal flow of energy through the observer's world is understood to arise from an instability in the amount of dark energy. Inflationary cosmology postulates that at the initial moment of creation (the big bang event) dark energy took on a maximal value, but due to an instability, the value of dark energy transitions to a lower value, typically over a sequence of transitions, each of which is like a phase transition or a process of symmetry breaking. In each phase transition, some dark energy burns away and is radiated away as heat. Each phase transition is like the transition from a metastable false vacuum state to a more stable vacuum state of lower energy. As each transition occurs, the observer's cosmic horizon inflates in size and cools in temperature. This temperature gradient drives the normal flow of energy through the observer's world as heat tends to flow from hotter to colder states of the observer's world. This flow of energy gives rise to both the projection of the observer's space-time geometry from the observer's horizon (that acts as a holographic screen) to the observer's central point of view and the animation of the observer's space-time geometry over a sequence of screen outputs.
11. The true vacuum state (which is called the void) has zero dark energy and absolute stability. In the final transition to the true vacuum state, dark energy burns away to zero and the observer's horizon inflates in size to infinity and cools to absolute zero. In the sense that the observer's horizon breaks the symmetry of empty space, this final transition restores the symmetry of space. In this final transition, the observable space-time geometry of the observer's world is no longer projected from the observer's screen or animated over a sequence of screen outputs, and so the observer's world disappears from existence. In a metaphysical sense, this final transition to nothingness is both the end of the creation of the observer's world and the end of the differentiation of the observer's consciousness.
12. In this conceptual framework, the observer can have both a physical body and an ego, which is the observer's mentally constructed self-concept. The observer's physical body is defined by how bits of information are coherently organized on the observer's holographic screen with the ability for self-replication of form over a sequence of screen outputs. Coherent organization allows bits of information to become organized into recognizable forms (like entities) that are projected from the observer's screen to the observer's point of view, and for forms to become animated over a sequence of screen outputs. The observer's physical body is born with the development of coherent organization (in the sense of symmetry breaking like a phase transition) and physical body death is a result of the loss of coherent organization and disorganization of form. All of these observable forms are projected like the animated images of a movie from the observer's holographic screen to the observer's central point of view.
13. The observer also has a self-concept that in some sense is independent of its physical body. Psychology tells us the self-concept or ego is body-based, but modern physics tells us the self-concept must have an extent in space and time that goes beyond the limits of the physical body. The reason the ego extends beyond the limits of the body has to do with quantum entanglement. All the bits of information that define the observer’s world are entangled because they’re encoded on the observer’s holographic screen. Entanglement is a consequence of holographic encoding, like the entangled bits of information defined by the n eigenvalues of an SU(n) matrix. Entanglement means the bits of information that give rise to the mental construction of the observer’s ego are not just located within the physical limits of the observer’s body or even to those things physically connected to the body, but extend throughout the observer’s world. This tells us that the observer's holographic screen (that defines its world) is also a mental screen that allows for the mental construction of the observer's self-concept. Entanglement is in effect before the observer's physical body is born and after its physical body dies. Entanglement gives rise to mental construction of the observer's self-concept, which has the nature of self-referential thoughts, and allows for mental construction of the observer’s ego even after body death. Bits of information entangled on the observer's screen can give rise to memories and self-referential thoughts that do not depend on a physical body. Self-referential thoughts are emotionally energized by expressions of desire to live a life in the world. In some sense, the manifestation of a physical body is a manifestation of that desire. That desire arises with the normal flow of energy through the observer's world that animates its world, which can be traced back to the expression of dark energy that creates the observer's world in the first place.
14. The projection of images from the observer's screen to the observer's point of view is like the projection of movie images with the light of a movie projector or the projection of images from a physical hologram with the light of a laser. This projecting light can be called the light of consciousness, which can only emanate from the observer's own focal point of consciousness. The observer's light of consciousness gives rise to the observer's focus of attention, which allows for choice in the sense of quantum state reduction. Although the normal flow of energy through the observer's world may be sufficient to explain just about everything that appears to happen in its world, there are some things that it can't explain. The normal (thermodynamic) flow of energy is unbiased as long as the choices that reduce the quantum state are unbiased, but as is well known, choices can and often do become emotionally biased. The expression of emotional bias interferes with the normal flow of things in the sense of a quantum interference pattern. The normal (unbiased) choice is to follow the path of least action, but with the expression of emotional bias, it's possible to choose to follow another path that deviates from the normal path, which can happen when the observer's focus of attention becomes emotionally biased. When choices become emotionally biased, the laws of physics lose their predictability. Emotional bias in the observer's focus of attention is what makes events in the observer's world unpredictable. This emotional bias is also what emotionally energizes the observer's self-concept, as the concept of self is emotionally related to the concept of other things in the observer's world in emotionally biased ways.
15. The problem of identity is the problem of self-identification. The true nature of identity is a timeless, unchanging and undivided identity of pure being that does not depend on the creation of the observer's world, the expenditure of energy in that world or the differentiation of the observer's consciousness. This true identity of pure being can be directly experienced, but it can never be conceptualized, although it is often referred to as the void, nothingness or undifferentiated (non-dual) consciousness (awareness). On the other hand, the emotional process of self-identification can only lead to a false identity. Self-identification is always emotional in nature, and depends on the creation of the observer's world, the expenditure of energy in that world and the differentiation of the observer's consciousness. With this process of emotional self-identification it's as though the observer (out in the audience) emotionally (falsely) identifies itself with the animated form of a character it watches on a screen (as emotionally animated images of the observer's character are projected from the observer's holographic screen to the observer's central point of view).
16. The true identity of pure being is only experienced when the differentiated consciousness of the observer returns to its primordial non-differentiated state of existence. This return to the pure being of undifferentiated consciousness or nothingness is only possible when energy is no longer expended, desires are no longer expressed, the observer's world is no longer created, and the observer's world disappears from existence. That is the only way the differentiation and creation process comes to an end. Like awakening from a dream, when the dream comes to an end the dream disappears and only the true nature of the dreamer remains.

This is how Nisargadatta Maharaj describes the self-identification process:

"Self-identifications are patently false and the cause of bondage.
You are the source of reality-a dimensionless center of perception that imparts reality to whatever it perceives-a pure witness that watches what is going on and remains unaffected.
It is only imagination and self-identification with the imagined that encloses and converts the inner watcher into a person.
The person is merely the result of a misunderstanding.
In reality there is no such thing.
Feelings, thoughts and actions race before the watcher in endless succession.
In reality there is no person, only the watcher identifying itself."

Nisargadatta describes that "nothing perceivable is real":

"Nothing perceivable is real.
Only the onlooker is real, call him Self or Atman.
That which makes you think that you are a human is not human.
It is a dimensionless point of consciousness, a conscious nothing.
All you can say about yourself is ‘I am’.
You are and I am only as points in consciousness."

Nisargadatta also describes the "light of consciousness":

"Whatever happens, I remain.
At the root of my being is pure awareness, a speck of intense light.
This speck, by its nature, radiates and creates pictures in space and events in time, effortlessly and spontaneously."

Nisargadatta describes the Great Illusion:

"The totality of all mental projections is the Great Illusion.
When I look beyond the mind I see the witness.
Beyond the witness is infinite emptiness and silence."

Nisargadatta describes the self-identification process occurs as the image of a person appears in the world like the image of a character projected from a screen to an observer:

"I am like a cinema screen-clear and empty.
The pictures pass over it and disappear, leaving it as clear and empty as before.
The screen intercepts and reflects the pictures.
These are lumps of destiny, but not my destiny; the destinies of the people on the screen.
The character will become a person when he begins to shape his life instead of accepting it as it comes-identifying himself with it.
All this I perceive quite clearly, but I am not in it.
I feel myself as floating over it, aloof and detached.
There is also the awareness of it all and a sense of immense distance as if the body and the mind and all that happens to them were somewhere far out on the horizon.
To myself I am neither perceivable nor conceivable.
There is nothing I can point out and say 'this I am'."

Nisargadatta describes self-identification as "ignorance":

"In ignorance the seer becomes the seen and in wisdom he is the seeing.
In reality all is one, the outer being merely a projection of the inner.
The objects in the world are many but the eye that sees them is one."

Nisargadatta describes the observer at the center of its own world:

"Delve deeply into the sense ‘I am’ and you will discover that the perceiving center is universal.
All that happens in the universe happens to you, the silent witness.
Whatever is done is done by you, the universal and inexhaustible energy.
There can be no universe without the witness, no witness without the universe."

Nisargadatta describes the "purpose of creation":

The very purpose of creation is the fulfillment of desire.
Things happen by their own nature.
From my point of view everything happens by itself, quite spontaneously.
I do nothing. I just see them happen."

Nisargadatta describes that "consciousness is the source of everything":

"Consciousness itself is the source of everything.
I see only consciousness, and know everything to be but consciousness, as you know the pictures on the cinema screen to be but light.
Once you realize that there is nothing in this world which you can call your own you look at it from the outside as you look at a play on the stage or a picture on the screen.
To know the picture as the play of light on the screen gives freedom from the idea that the picture is real.
In reality I only look.
Whatever is done is done on the stage.
Joy and sorrow, life and death, they are real to the man in bondage
To me they are all in the show, as unreal as the show itself.
It is enough to shift attention from the screen onto oneself to break the spell."

Nisargadatta describes the "path of return":

"For the path of return naughting oneself is necessary.
My stand I take where nothing is.
To know that nothing is, is true knowledge.
To the mind it is all darkness and silence.
It is deep and dark, mystery beyond mystery.
It is, while all else merely happens.
It is like a bottomless well, whatever falls into it disappears."

Nisargadatta describes the Supreme state of undifferentiated consciousness:

"The Supreme state neither comes nor goes. It is.
It is a timeless state, ever present.
Before the mind happens, I am.
Before all beginnings, after all endings, I am.
All has its being in the ‘I am’ that shines in every living being."

Nisargadatta describes that as the observer's central focal point of differentiated consciousness arises in the undifferentiated consciousness of the void (pure being), the world appears (like the reflection of images from a surface or the projection of images from a screen):

"In pure being consciousness arises.
In consciousness the world appears and disappears.
Consciousness is on contact, a reflection against a surface, a state of duality.
The center is a point of void and the witness a point of pure awareness; they know themselves to be as nothing.
But the void is full to the brim.
It is the eternal potential as consciousness is the eternal actual."

Nisargadatta describes that (non-dual) awareness is beyond all:

"Awareness is beyond all.
Awareness is primordial; it is the original state.
Awareness is undivided-aware of itself."

Shankara summarizes these concepts in terms of Brahman (the undifferentiated consciousness of the void) and Atman (the differentiated consciousness of the observer):

"That which permeates all, which nothing transcends and which, like the universal space around us, fills everything completely from within and without, that Supreme non-dual Brahman−That thou art."

"Brahman is the only truth, the world is illusion, and there is ultimately no difference between Brahman and Atman."

Nisargadatta describes "the way to truth lies through the destruction of the false":

"The way to truth lies through the destruction of the false.
To destroy the false you must question your most inveterate beliefs.
Of these the idea that you are the body is the worst.
It is the clinging to the false that makes the truth so difficult to see.
There is a deep contradiction in your attitude which you do not see.
See your world as it is, not as you imagine it to be.
See the person you imagine yourself to be as a part of the world you perceive within your mind and look at the mind from the outside, for you are not the mind."

Nisargadatta describes "the person is never the subject":

"The person is never the subject.
You can see a person but you are not a person.
The difference between the person and the witness is as between not knowing and knowing oneself.
Mere knowledge is not enough; the knower must be known.
Without knowledge of the knower there can be no peace.
I know myself as I am in reality.
I am neither the body nor the mind. I am beyond all these.
You are accustomed to deal with things, physical and mental.
I am not a thing, nor are you.
We are neither matter nor energy, neither body nor mind.
Once you have a glimpse of your own being you will not find me difficult to understand.
You must gain your own experience.
We believe so many things on hearsay.
We never cared to verify.
To question is the essence of revolt.
Without revolt there can be no freedom.
The person is in resistance to the very end.
It is the witnessing consciousness that makes realization attainable.
It is the witness that works on the person-on the totality of its illusions.
You progress by rejection.
Investigate your world, apply your mind to it, examine it critically.
Scrutinize every idea about it.
Everything must be scrutinized and the unnecessary ruthlessly destroyed.
There cannot be too much destruction.
For in reality nothing is of value."

Nisargadatta describes the process of self-inquiry:

"Give up all questions except one: “Who am I?”
The only fact you are sure of is that you are.
“I am” is certain. “I am this” is not.
A false question cannot be answered. It can only be seen as false.
The question “Who am I?” has no answer. No experience can answer it.
All I can truly say is ‘I am’.
The seeker is he who is in search of himself.
I am beyond consciousness and therefore in consciousness I cannot say what I am.
There is nothing wrong in the idea of a body, but limiting oneself to one body only is a mistake.
In reality all existence, every form, is my own, within my consciousness.
Reality is essentially alone.
Abandon the idea of a separate ‘I’.
By focusing the mind on ‘I am’, on the sense of being, ‘I am so-and-so’ dissolves.
‘I am a witness only’ remains and that too submerges in ‘I am all’.
Then the all becomes the One and the One-yourself."

Nisargadatta describes that with awakening the dream disappears and only the true nature of the dreamer remains:

"The dreamer is one.
I am beyond all dreams.
I am the light in which all dreams appear and disappear."

Nisargadatta describes the observer's world is only created in an accelerated frame of reference as the focal point of differentiated consciousness of the observer follows a world-line. Without this expenditure of energy, the observer's world disappears and only the undifferentiated consciousness of the void exists:

"The ‘I am’ in movement creates the world.
The ‘I am’ at peace becomes the Absolute."

Nisargadatta describes that the bondage of self-identification arises with emotional attachment and the path of return or liberation is always a detachment process:

"Your attachment is your bondage.
Liberation is never of the person, it is always from the person.
Abandon all self-identifications. It is a vicious circle.
Only Self-realization can break it.
There is trouble only when you cling to something.
It is your desire to hold onto it that creates the problem. Let go.
When you hold onto nothing, no trouble arises.
As long as there is the sense of identity with the body, frustration is inevitable.
It is because of your illusion that you are the doer.
Freedom means letting go.
Spiritual maturity lies in the readiness to let go of everything.
Discrimination will lead to detachment.
You gain nothing.
You leave behind what is not your own and find what you have never lost:
Your own being.
Give up all and you gain all.
Then life becomes what it was meant to be:
Pure radiation from an inexhaustible source.
In that light the world appears dimly like a dream."

Nisargadatta describes that life in the perceivable world is but a dream:

"The world you can perceive is a very small world-entirely private.
Take it to be a dream and be done with it.
By forgetting who you are and imagining yourself a mortal creature you create so much trouble for yourself that you have to wake up, like from a bad dream.
What you call survival is but the survival of a dream.
Go beyond, go back to the source, go to the Self that is the same whatever happens.
See everything as emanating from the light which is the source of your own being.
Find the immutable center where all movement takes birth.
Be the axis at the center-not whirling at the periphery.
Nothing stops you except fear.
You are afraid of impersonal being."

Nisargadatta describes the role surrender plays in awakening:

"Self-surrender is the surrender of all self-concern.
It cannot be done-it happens when you realize your true nature.
When there is total surrender, complete relinquishment of all concern with one’s past, present and future, with one’s physical and spiritual security, when the shell of self-defense is broken, a new life dawns, full of love and beauty.
Complete self-surrender by itself is liberation."

Nisargadatta describes the "ascension of consciousness" that arises with awakening:

"Awareness comes as if from a higher dimension.
The witness that stands aloof-is the watchtower of the real-the point at which awareness, inherent in the unmanifested, contacts the manifested."




On Sat, Jan 7, 2017 at 9:07 AM, Ram Lakhan Pandey Vimal <rlpv...@yahoo.co.in> wrote:
Hi, Jim,

Thanks. You right. It is better to email directly and CC to others as I do.

My responses are in blue font texts in Section 3.14 of (Vimal, 2016c). Kindly look at them. I have included our discussion in this article, I hope this is okay with you.

Kind regards,
Ram
 
------------------------------ ----------------------------
Rām Lakhan Pāndey Vimal, Ph.D.
Amarāvati-Hīrāmaṇi Professor (Research)
Vision Research Institute, Physics, Neuroscience, & Consciousness Research Dept.
25 Rita Street, Lowell, MA 01854 USA
Researched at University of Chicago and Harvard Medical Schools




On Wednesday, 4 January 2017 12:47 AM, jim kowall <jkowa...@gmail.com> wrote:


Hi Ram

I tried responding to your email sent from Sadhu-Sanga, but I'm not sure it went through to you, so I'm sending it again directly to your email address. Also I added a 5th point that I left out of the original response.

Although I am not familiar with the conceptual system discussed at Sadhu-Sanga, I find that I can make several points of connection in terms of the holographic principle and the expression of dark energy:

1. In an ontological sense, everything begins with the void (Brahman). The void can never really be conceptualized, but for the purposes of developing a conceptual system, we can conceptualize the void as nothingness, an empty space of potentiality, or undifferentiated (non-dual) consciousness.

2. Creation (as in the creation of the world in the big bang event) requires both the expenditure of energy and the differentiation of consciousness. In relativity theory, this creative energy is called dark energy, which is understood as the expansion of space that expands relative to the central point of view of an observer. Due to the limitation of the speed of light (as a means of information transfer in three dimensional space) a cosmic horizon surrounds the observer at the central point of view. If we apply the holographic principle to the observer's cosmic horizon, then all the bits of information that define the configuration states of every observable thing the observer can observe in its world are encoded on the observer's horizon, which acts as a holographic screen that projects the images of all things to the observer's central point of view. This also gives a conceptual explanation for the differentiation of the observer's consciousness (Atman) at the central point of view of its world. In the sense of the relational interpretation of quantum theory, every observer has its own world defined by its own observer-dependent cosmic horizon, which explains the nature of cosmic consciousness. A consensual reality shared by many observers then becomes possible if their respective cosmic horizons overlap and share information in the sense of a Venn diagram, much like the information sharing that occurs in an interactive network of computer screens (the internet).

3. In this conceptual framework, the observer can have both a physical body and an astral body. The observer's physical body is defined by how bits of information are coherently organized on the observer's holographic screen with the ability for self-replication of form over a sequence of screen outputs. In the sense of quantum theory, a screen output (projection) is a quantum state reduction. The quantum state of potentiality of the observer's screen is defined by all possible ways bits of information can become encoded on the screen (in the sense of a sum over all possible paths in an information configuration space) and a screen output is a choice that chooses an actual state of information. A sequence of screen outputs (animation) arises in the normal flow of energy through the observer's world (normal in the sense of thermodynamics and the normal flow of heat from hotter to colder states). This gives rise to the normal course of time through the observer's world as an ordered sequence of screen outputs. In the sense of quantum theory, the normal way for information to become organized into form is to follow the path of least action, which is like the shortest distance between two points in the information configuration space. The observer's physical body is born with the development of coherent organization (in the sense of symmetry breaking like a phase transition) and physical body death is a consequence of the loss of coherent organization and disorganization of form. All of these observable forms are projected like the animated images of a movie from the observer's holographic screen to the observer's central point of view.

4. The observer also has an astral body that in some sense is independent of its physical body. This astral body arises from entangled bits of information encoded on the observer's holographic screen. Entanglement is a natural (mathematical) consequence of holographic encoding, like the entangled bits of information defined by the n eigenvalues of an SU(n) matrix. Entanglement is in effect before the observer's physical body is born and after its physical body dies. Entanglement gives rise to the observer's self-concept or ego, which has the nature of self-referential thoughts. Entanglement allows the observer's ego to persist after physical body death, which can be called a disembodied ego or an astral body, like a ghost. Bits of information entangled on the observer's screen can give rise to memories and self-concepts (self-referential thoughts) that do not depend on a physical body. Self-referential thoughts are emotionally energized by expressions of desire to live a life in the world. In some sense, the manifestation of a physical body is a manifestation of that desire. That desire arises with the normal flow of energy through the observer's world (that animates its world), and can be traced back to the expression of dark energy that creates the observer's world in the first place.

5. The projection of images from the observer's screen to the observer's point of view is like the projection of movie images with the light of a movie projector or the projection of images from a physical hologram with the light of a laser. This projecting light can be called the light of consciousness, which emanates from the observer's focal point of consciousness. The observer's light of consciousness gives rise to the observer's focus of attention, which allows for choice in the sense of quantum state reduction.

I find it absolutely remarkable that this conceptual system explains so much of what is found to be confusing about non-duality, and has the added benefit (when properly understood) of complete consistency with modern physics.

Jim Kowall

On Sun, Jan 1, 2017 at 5:17 PM, jim kowall <jkowa...@gmail.com> wrote:
Hi Ram

I'll let Pradeep give his own answers, but here are some of mine, which I've adapted from my website:

https://scienceandnonduality.w ordpress.com/2016/08/25/postca rd-from-nirvana/

I'll answer your questions in blue:

If darkness (undifferentiated/unmanifested state) is the final goal of life by giving up all the desires of beautiful and loving life, then what is the point of differentiation/manifestation of primal entity (Brahman) over 13.7 billion years of rigorous effort made by the co-evolution?

There is no point. The whole thing is pointless. The willingness to die and give up all desires to live a life in the world is not a goal of life. The willingness to die is the end of all goals of life because it is the end of all desires to live a life in the world. One only returns to the unmanifested state when all goals of life come to an end and one becomes desireless, since that is the primordial nature of the unmanifested state of existence.

The mistake is to think of the void as something personal, like a God-like personality. The void expresses itself by creating a world for itself to perceive because it can. That is its potentiality. Its potential to express itself is like an impersonal force of nature, but its potential to create is always linked to its potential to perceive its creation. The void creates a world for itself to perceive because it can and because it feels good to do so. Creation is always linked to perception. This is just like a dreamer and its dream. The book of Genesis says that when God created the world, God saw "that it was good". This feedback between creation and perception always requires the expenditure of energy, which is perceived as emotional feelings that feel good. Creation is the manifestation of desires, and that manifestation only goes forward because it feels good. A world is manifested because of the fulfillment of desires. There is always an emotional link between the focus of attention of consciousness and the expression of emotional energy that arises as a consequence of the way attention is focused. There is nothing personal about this expression of the void's potentiality. Everything we think of as personal is part of the creation. The mistake is to think of the void as something separate from yourself with its own desires and its own God-like personality. The void is the true nature of what you are. Its desires are your desires. Its consciousness is your consciousness. The only barrier to seeing this truth is the differentiation of your consciousness that occurs as your energy is expended, your desires are expressed and your world is created. There can be no world to perceive if consciousness does not differentiate itself into an observer of that world. Without the observer there is no world. The observer and its world arise together.

This is the answer to the Zen koan "If a tree falls in the forest and nobody is there to hear it, does it make a sound?" The answer is yes. A tree falling in the forest implies a perceivable world, and a world to perceive implies an observer of that world. That observer may be nobody, just a focal point of consciousness that arises in relation to a holographic screen that projects all the perceivable images of that world, but the observer must be present to observe that world for that world to come into existence.

All the emotional feelings/experiences must have their respective neural basis. Our brains evolved from Big Bang and it took billions of years for these feelings to arise. Then where does the desire (to manifest) come from before Big Bang and precisely how?

My answer is the desire to live a life in the world arises with the expression of dark energy, which in relativity theory is understood as the expansion of space that gives rise to the big bang event that creates the observer's world. The expression of dark energy also gives rise to the differentiation of the observer's consciousness at the central point of view (the singularity) of its world. Dark energy is what puts the "bang" in the big bang event.

As dark energy is expended, a cosmic horizon arises that acts as a holographic screen that encodes all the bits of information that define the configuration states of every observable thing in the observer's world and that projects the images of all these observable things to the observer's central point of view. The cosmic horizon always surrounds the observer at the central point of view. The observer's central focal point of consciousness is differentiated from the void as dark energy is expended.

The mistake is to think of the desire to live a life in the world as arising from the neural activity of a brain. It's exactly the other way around. This desire to live a life in the world is what gives rise to the manifestation of a body and brain. This desire to live a life in the world arises with the expression of dark energy that gives rise to the creation of the observer's world and the differentiation of the observer's consciousness.

These desires to live a life in the world emotionally energize the observer's self-concept, which is its ego. Psychology tells us the ego is body-based, but modern physics tells us the ego must have an extent in space and time that goes beyond the limits of the physical body. The reason the ego extends beyond the limits of the body has to do with quantum entanglement. All the bits of information that define the observer’s world are entangled because they’re all encoded on the observer’s holographic screen. Entanglement means the bits of information that give rise to the mental construction of the observer’s ego are not just located within the physical limits of the observer’s body or even to things that are physically connected to the body, but extend throughout the observer’s world. Entanglement allows for mental construction of the observer’s ego even after body death. Since ego is only a collection of desires to live a life in the world, the expression of that desire can continue after body death and does not depend on the neural activity of a brain.

The observer's holographic screen not only defines the observer's mind, but also the observer's world. Everything the observer can perceive in its world is defined by how information is encoded on its holographic screen, which is a mental screen. The observer itself is only a focal point of consciousness that arises in relation to the screen. All bits of information encoded on the screen are entangled in the sense of an interference pattern, just as quantum theory says. All this organization of information occurs on a holographic screen, since that is where all the bits of information are encoded. The apparent information processing that seems to occur in a physical brain is misleading since it's only a holographic projection from the screen to the observer. Neuroscience may be wasting its time by studying neuronal activity in a brain. At best, this kind of scientific investigation has limited validity. Only the holographic principle gives an accurate description of what is really going on in a mind in terms of learned memory and learned behavior, but none of this can happen without perception. The observer's world only comes into existence if the observer is present to perceive that world. Perception is reality if what we mean by reality is what is perceivable, but that is not the ultimate nature of reality. Ultimate reality is the source of the observer's perceiving consciousness just as it is the source of the observer's perceivable world. That ultimate reality is the undifferentiated consciousness of the void.

In Samādhi state, enlightened yogis (such as Buddha) can experience the undifferentiated/unmanifested dual-aspect state of Brahman with Universal Potential Consciousness as 1pp-mental aspect, which is the experience of nothingness. However, this experience must have a neural basis.

My answer is: that is the way it appears from the point of view of other observers, but not from the point of view of an observer that experiences the ultimate state of nothingness. From the point of view of an observer that experiences the ultimate state of nothingness there is no neural activity or any neural basis for this state. The ultimate state of nothingness is a state of dissolution in which the observer's world disappears and the observer's differentiated consciousness dissolves back in the undifferentiated consciousness of the void.

Dissolution into nothingness can only occur when the expression of all desires to live a life in the observer’s world come to an end. When the expression of all emotional energy comes to an end, the observer is no longer in an accelerated frame of reference and the observer’s holographic screen is no longer constructed on an event horizon. A freely falling observer has no horizon. In this ultimate freely falling frame of reference, all images of the observer’s world disappear and only the observer’s underlying reality remains. That underlying reality of undifferentiated consciousness is the ground of the observer’s individual consciousness. The analogy often made is that the observer’s individual consciousness dissolves into the undifferentiated consciousness of the void like a drop of water dissolves into the ocean. Dissolution of individual consciousness into the nothingness of undifferentiated consciousness is the experience of nothingness or Nirvana.

The truth cannot be expressed in words. Science can only point to the truth in the sense of a signpost. Science is telling us that the true nature of existence is the undifferentiated consciousness of the void, but there is no way to prove this or even describe what it is except in the sense of nothingness, like an empty space of potentiality. This conclusion is what the logical consistency of science as formulated in terms of mathematics is telling us. The epitome of this conclusion are the Godel incompleteness theorems, which prove that no mathematical system as complicated as counting natural numbers can prove its own consistency. The proof of consistency is always found outside the mathematical system. This is another way of saying that the creator cannot be a part of its creation, or that the dreamer cannot be a part of its dream, or that the perceiver cannot be a part of its perceptions. It may feel or look like the perceiver is part of its perceptions, but that is only another perception. Just as the proof of consistency is always to be found outside of the mathematical system, the creator is always found outside its creation, the dreamer is always found outside its dream, and the true nature of the perceiver is always found outside its perceptions. This is an inevitable consequence of the logical consistency of science as formulated with mathematics. Logical consistency requires there are no paradoxes of self-reference, and so all self-concepts must be untrue.

The logical consistency of science is not based on any particular theory, but on the logical consistency of all possible theories as formalized in terms of mathematics. This is the importance of geometric mechanisms as a means of creation. These geometric mechanisms are the essence of relativity theory in the sense of the contraction and expansion of space, which we understand as the forces of gravity and dark energy, but are also the essence of quantum theory in the sense of a sum over all possible paths in some configuration space. Relativity theory and quantum theory are not particular scientific theories, but have the nature of overarching frameworks that give rise to particular theories. All possible theories are based on geometric mechanisms, but different geometric mechanisms can give rise to different theories. The logical consistency of all possible theories based on geometric mechanisms points to the undifferentiated consciousness of the void as the ultimate nature of existence, but that is not a proof of its existence. The only possible proof available to anyone, which is the ultimate proof, is to become a Buddha and directly experience the undifferentiated consciousness of the void for oneself, at which point one ceases to exist as an individual self.

Only the undifferentiated consciousness of the void as an empty space of potentiality can give rise to the point of view of the observer and the observer’s holographic screen. In the sense of the projection of images of the observer's world from the observer's screen to the observer's point of view, the observer is right at the edge of being outside its world. The only way to be outside the observer's world is to go beyond the images of that world as projected from a holographic screen, at which point the differentiated consciousness of the observer must return to its primordial undifferentiated state of existence. This return to nothingness is all about what is beyond the images of the observer's world. As the Tao says, that nothingness is the mystery experienced in the desireless state: darkness, darkness within darkness, the gate to all mystery.

Jim Kowall






Aurelie Lebaud

unread,
Jan 11, 2017, 9:23:34 PM1/11/17
to Online_Sa...@googlegroups.com, jim kowall, VINOD KUMAR SEHGAL, BVKSastry(Gmail), Anirudh Kumar Satsangi
Hello,

Could you please remove my address from your mailing list please.

Thank you in advance,
A.L.


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