Logic of Life | Online Study Group: Idols of the Mind vs. True Reality (2020)
Krishna Keshava Dasa
 Captions are available for this video in many different languages. Just click: Settings (⚙️) > Subtitles/CC > Auto-translate > Choose your preferred languageDear friends of the Princeton Bhakti Vedanta Institute, Namaste🙏🏻. Over the past two weeks, we have been studying the Logic of Life, Chapter 1 of Idols of the Mind vs. True Reality (2020) by Sripad Bhakti Madhava Puri Maharaja, Ph. D. A complete reading of the Author’s Preface and Chapter 1 are available here. Logic of Life establishes that mechanical and chemical logic, corresponding to the fields of physics and chemistry respectively, are not sufficient to completely explain biological phenomena. Teleological conceptual thinking is required for comprehensive knowledge of biology. Mechanical metaphors and reductionist approaches miss or neglect the organic dynamic unity-in-diversity of living entities and the broader True Reality. The book cover depicts two elephants; one elephant is just like any other we find in nature, while the other is a very abstract representation. This latter elephant derives from the Indic parable of the blind men and the elephant, where six blind men each touch a different part of the elephant without knowing that it is an elephant. They had no prior conception of an elephant before touching it, and they could not see the whole thing before them. Thus, one man touched the trunk and thought it was a cobra, another touched the ears and mistook them for fans, and so on. Each of the six blind men experienced one part of the elephant in isolation from the other parts and the greater whole. Although they were all experiencing the same reality, i.e. the elephant, each man came away with abstract and incomplete knowledge of an isolated part removed from its proper relationship to the other parts and the broader context of the unifying whole. Conceptual thinking is a holistic approach that recognizes the whole concept first, whether a living object like an elephant or a nonliving object such as a sugar cube, then comes to know the parts or content in their proper context or relation to the whole. This method allows us to differentiate soberly between the particular logical character of mechanical, chemical, and teleological/biological systems, as explained in this chapter and throughout our discussions with IMvTR study participants.  Mechanical systems are unified by an external agency and their parts retain the same identity whether or not they’re in the system, while biological systems are inherently an organic dynamic unity that develops via internal agency simultaneously with its diverse parts/participants. The living entity is thus an irreducible whole. Everyone knows that historically, modern science has rejected studying nature through holistic approaches in favor of reductionistic ones. This materialistic bias has serious health-related social ramifications, amongst other repercussions. During a talk with Indian cardiologist Dr. Sundeep Mishra, we discussed specific examples of how side effects of drugs are a result of allopathic medicine targeting illness as if the deficiency existed in isolation from the rest of the body. Biological systems are dynamic organic wholes, so treating one part of the body will likely affect other parts whether or not they are specifically targeted — this is what gives rise to the side effects of drugs. Thus, the inappropriate application of mechanism and reductionism has become a bioethical issue. We also discussed the relevance of embracing a metaphysical outlook that acknowledges the simultaneous unity-in-diversity of reality — as opposed to abstractly emphasizing just unity to the exclusion of diversity or vice versa — as a reasonable solution for reconciling the direct experience of maturing individuals who are perhaps approaching the logical limit of their understanding of reality and maybe encountering paradox without a thoughtful method for coping with it. Dr. Mishra’s nice presentation on the "Difference between functioning of Organic Heart & Plastic Heart" during the Sri Chaitanya Saraswat Institute’s 2020 conference Ontological Distinction between Mechanical, Chemical & Biological Systems at IIT - Madras (available here) is also relevant to our current study. We also had the privilege to discuss the Logic of Life with British cell biologist Professor Brian J. Ford, who kindly contributed the Foreword for Idols of the Mind vs. True Reality back in 2020. Professor Ford has dedicated his 50+ year career as a scientist to elucidating the ingenuity of single cells, from various perspectives. His commitment to advocating and soberly presenting the vast empirical evidence that proves cells are cognizant living entities has earned him a distinguished position among modern scientists who generally tend to overlook or ignore such phenomena. Professor Ford’s impressive work is available online at www.brianjford.com. Sober scientists agree with the conclusion of perennial wisdom that wholes come from wholes. This was first described thousands of years ago by Vedic wisdom in the Upanisads: oṁ pūrṇam adaḥ pūrṇam idaṁ, pūrṇāt pūrṇam udacyate. In modern times, physician Rudolph Virchow acknowledged omnis cellula e cellula, that all cells come from other cells, while microbiologist Louis Pasteur admitted omne vivum ex vivo, that life comes from life. Professor Brian Ford agrees, and expressed frustration with those who have the audacity to propagate baseless claims that life can be created from matter or that artificial intelligence is superior to natural intelligence. It is of central importance that this a posteriori principle be embraced by contemporary scientists in order for modern science to truly make progress in understanding the origin and nature of life and consciousness. At the end of our discussion, the nature of the relationship between the cell and the organism was considered. As seen in the video, Professor Ford holds that the multi-cellular organism and its experience as a singular entity is a byproduct of the specialized activities of single cells and their mutual coordination as a community; he concludes that “in the chicken and egg sense, the cells are what matter, the person doesn’t.” In this regard, it is important to recognize that an organic whole, although differentiated from its content, is also integrally related to it. Rose cells are as much produced by the rose as they are producing the rose. Both sides must be understood together in their dynamic relation otherwise it is just an abstraction from the real. Further, we only find the type of cellular development being discussed here, inside of organisms, it is not observed occurring outside of them. In order to recognize the clear role that the organism itself plays, we may also consider the following. An apple tree exists in its potentiality within the apple seed. The development of the seed, i.e. the gradual production and specialization of the cells, is driven to actualize as an apple tree from the beginning, not that the cells can make a decision to become an oak tree if they so desired. When you graft the branch of an apple tree onto a pear tree, it will still grow to produce apples with apple seeds inside, season after season, while simultaneously on the same tree pears are growing with pear seeds inside. So, we agree that cells make the organism, however the organism is simultaneously making the cells. This coincides with how Immanuel Kant defined the organism, as mentioned on pages 19 and 23-24 of IMvTR. From our perspective, soberly acknowledging both sides of the coin is necessary to have a complete account of reality, otherwise we seem to be left only with a one-sided incomplete abstraction. That the cells are causing the organism and the organism is causing the cells are both are true at the same time, and genuinely comprehensive knowledge about this requires dialectic conceptual thinking. It is in this regard that Hegel’s approach profoundly develops Kant’s understanding of the organism even further.  Our group discussions consisted of participants who are sincere truth seekers coming from varying fields such as science and humanities education, pharmaceutical startups, and public consumers of science information. During the first discussion, we addressed: (1) Why does the author say that modern science applies the same logic to mechanical, chemical, and biological entities? (2) What is the difference between energia (actuality) and entelechy (actualizing force)? (3) What does Hegel mean by the "Concept"? Some introductory explanation was given for question three, however, we hope to address the question more completely this coming Sunday. Throughout the second discussion, we considered:
Amiya Sindhu Prabhu from Ireland asked the following thoughtful question: “Are these concepts only applicable to this particular material world. Do such philosophical thesis translate to the ‘Lokas’?” (Lokas means other worlds as discussed in Vedic literature) Sripad Bhakti Madhava Puri Maharaja, Ph. D., explained that the concepts discussed in this chapter refer more to how we think about things, rather than some relative condition of this world or any other world. Sripad B.M. Puri Maharaja said that a better question would be, "Does mechanical, chemical, and teleological logic only apply to the systems described in the book, or other things as well?" Maharaja described that these also refer to personal relationships. In a mechanical relationship, people have come together for some external purpose only, such as working for the same company. Such a relationship lacks any internal connection between people, and in these mechanical relationships, people are often fixed in their own self-centered desires. A chemical relationship, on the other hand, involves some chemistry between people, whether it be platonic, romantic, or anything else. There is a sincere heart connection involved in these relationships, where each individual is concerned not only with their personal desires but the desires of their beloved as well. However, chemical relationships are still relatively superficial and may dissolve at anytime. In teleological relationships, each individual’s personal fulfillment is utterly dependent on the beloved's satisfaction, thus they become a unity. This relationship is more properly called a unity-in-diversity or identity-in-difference because the individuality or difference between the lovers is not lost in such a union, in fact, it is only because difference exists that unity is possible. This is the ideal of marriage that Ephesians 5:31 in the Bible refers to: "For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh." Thus, teleological relationships are holistic, where the parts or participants can only be understood in relation to the whole. We find a very high development of this kind of relationship in madhurya-rasa as described in Vedic scriptures, where the devotee (part/energy/shakti) lovingly serves Krishna, the Supreme Personality of Godhead (Organic Whole / source of energy / shaktimam), in a completely self-surrendered and selfless mood of conjugal love. The highest expression of this mood is exemplified by Srimati Radharani. So, unity is evident within the part as its purpose, its final end. The part is integrated with the whole through its teleological relationship to the whole. Without acknowledging this teleological relation to the whole, the part cannot be properly conceived. This can be seen from the emphasis of modernity being on the finite individual’s purposes and needs instead of the infinite whole of which the individual is an organic part. Mechanistic and chemical perspectives are true in a limited sense but are incomplete as such (chemical explanation leaves gene editing and proofreading in cells as mysterious). This does not explain the complete truth. Teleology provides a more complete understanding, everything is driven by purpose, fully realized as kṛṣṇera ‘nitya-dāsa’ (CC Madhya 20.108-109) in Vedic wisdom. Once modern science clearly knows the difference between nonlife/matter — inanimate material objects and mechanical systems — and life — animate living objects and biological systems — then deeper inquiry into what differentiates the human form of life from other lifeforms observed throughout nature may be taken up. Vedic wisdom, along with most religions, explains that faith in and surrender to revealed/descending knowledge is the most substantial approach for receiving nonrelative valid knowledge of True Reality. Learning how to think and reason properly and comprehensively — in the mood of humility, tolerance, giving respect to others without expecting it in return, and under the guidance of the bonafide spiritual preceptor — will inspire us to do more self-surrendered devotional service to Sri Guru and Sri Gauranga. Srila Bhakti Rakshak Sridhara Dev-Goswami Maharaja pointed out “Then, the question of credibility arises: faith may be blind. But as long as the qualification of ‘blind’ faith exists, ‘seeing’ faith must also be possible! Blind faith is diseased faith, but we must connect by real or healthy faith” (Sermons of the Guardian of Devotion Vol. II, Chapter 2) and “This ontological truth should be appreciated. It is neither a dogma, nor blind faith. It is based on higher unprejudiced reasons” (Inner Fulfillment, Part 3). Srila A. C. Bhaktivedanta Swami Prabhupada explained that science without religion is speculation & religion without science is fanaticism — “Science must be based on logic and philosophy. Science means that. And religion means sometimes sentiments. So religion without philosophy is sentiment, and philosophy without religion is mental speculation. Both must be combined. Then it is perfect. You cannot have religion without philosophy. That is sentiment, fanaticism. And if you simply take philosophy without religion, without sense of God, this is mental speculation. So religion must be on the basis of science and logic. That is first class religion” [audio here]. Srila Bhakti Sundar Govinda Dev-Goswami Maharaja also acknowledged that “Srila Bhaktivinod Thakur is a very fine translator, and from the first chapter to the eighteenth chapter [of Srimad Bhagavad-gita], he pushed the conception of buddhi-yoga (yoga of wisdom). Buddhi-yoga has some covers, but he wanted to show it exclusively under the guidance of bhakti-yoga. This is how we understand that nothing can exist without bhakti, devotion” [ref] and further “Srimad Bhagavad-gita gave us all knowledge, from deep to deeper to the deepest. It goes in this way: karma-yoga, jnana-yoga, astanga-yoga, and bhakti-yoga — and everywhere, throughout the whole Gita, in every chapter, we can see buddhi-yoga. Srila Bhakti Vinod Thakur says that buddhi-yoga and bhakti-yoga are the same (in bhakti-yoga, buddhi-yoga is more complete actually)” [ref]. Humbly in service, Krishna Keshava Das Serving Assistant to Sripad Bhakti Madhava Puri Maharaja, Ph. D. Princeton Bhakti Vedanta Institute www.bviscs.org // linktr.ee/bviscs We are 100% funded by well-wishers. To support us in expanding our capacity to fulfill our mission through local and online community programs that encourage spiritual culture, and educational programs that consider spiritual science among students and professionals in scientific and academic communities, kindly consider making a donation — a devotional contribution. We are a 501(c)(3) charitable nonprofit educational organization — all donations are tax deductible. EIN# 20-8332347
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Andris Heks
Sent: Sunday, 23 April 2023 1:15 AM
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Subject: [Sadhu Sanga] Logic of Life | Online Study Group: Idols of the Mind vs. True Reality (2020)
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Idols of the Mind vs. True Reality
https://www.amazon.in/Idols-Mind-vs-True-Reality/dp/1734908955
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Krishna Keshava Dasa
"This means that God is spirit, that God is spirit in all religions (pg 607). [...] For in another perspective, negation is something posited by spirit. Thus God is spirit in that God begets his Son or his own other, posits what is other than himself; but in this other, God is present to himself. There the negation is something vanishing as well, and therefore negation in God is this determinate, essential moment (pg 623). [...] God is spirit only inasmuch as he eternally divests himself in the other and returns from this other into himself. As creator he posits over against himself an other that is his likeness, and in so doing he sets himself up over against himself; but this is still not a divestment—for he continues to be defined as head, and what stands over against him is defined as subservient (pg 747-748)."
:: Hegel's Philosophy of Religion
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Andris Heks
Andris Heks
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Subject: Re: [Sadhu Sanga] Logic of Life | Online Study Group: Idols of the Mind vs. True Reality (2020)
Diego Lucio Rapoport
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