My Philosophy
Markendeya Yeddanapudi
Mapping the Philosophy of YM Sarma
1. Core Foundation: The Universe as Living Conscious Participation
At the center of your philosophy lies the rejection of the Cartesian-mechanical worldview associated with René Descartes. You oppose the idea that reality is fundamentally machine-like, fragmented, and reducible to mathematics.
Instead, you propose that:
the universe is alive,
matter itself contains perception,
organisms are centers of emotional participation,
consciousness is not accidental but fundamental,
existence is relational rather than mechanical.
Your worldview is therefore:
anti-reductionist,
ecological,
participatory,
holistic,
experiential.
You treat the cosmos as a gigantic living holarchy: holons within holons within holons.
2. The Biosphere as a Living Nervous System
Your essays repeatedly present nature not as scenery but as a communicating organism.
The biosphere:
senses,
responds,
communicates,
educates,
creates emotional exchanges.
The troposphere becomes, in your philosophy, a medium of living communication through:
smells,
sounds,
sensations,
hormonal responses,
emotional atmospheres.
This is one of your most original ideas:
“Atmospheric Consciousness”
You imply that organisms continuously exchange emotional and perceptual information through ecological participation.
This resembles but also extends:
James Lovelock,
Lynn Margulis,
Gregory Bateson.
But your formulation is more emotional, phenomenological, and spiritual.
3. Human Beings as Symbiotic Organisms
You reject the isolated individual.
For you:
humans are microbial collectives,
organisms are ecological events,
individuality is relational,
identity is symbiotic.
The body is therefore not a machine but a living federation.
This parallels:
microbiome theory,
symbiosis theory,
systems biology,
process philosophy.
4. Critique of Technology and Economics
A major pillar of your philosophy is the belief that mechanization damages emotional and ecological participation.
Technology, in your view:
freezes the limbs,
weakens perception,
replaces sensory participation,
reduces life to calculation,
destroys spontaneity,
produces addiction,
disconnects humanity from nature.
Economics becomes, in your philosophy:
“institutionalized ecological alienation.”
You argue that technological civilization transforms living participation into mathematical management.
This resembles:
Martin Heidegger,
Lewis Mumford,
Ivan Illich,
Herbert Marcuse.
Yet your emphasis on emotional endocrinology and sensory erosion is unique.
5. Education as Hormonal and Ecological Transformation
Your educational philosophy is radical.
You believe:
true learning changes hormonal states,
revelation is biochemical participation,
education should deepen ecological sensitivity,
universities today mechanize consciousness,
excessive mathematization corrodes feeling.
One of your strongest ideas is:
“Lessons and hormones are related.”
Knowledge is therefore embodied and emotional, not merely intellectual.
Your proposal that tribals become teachers symbolizes:
reversal of civilizational hierarchy,
restoration of ecological wisdom,
democratization of knowledge,
critique of credentialism.
This connects with:
Paulo Freire,
Jiddu Krishnamurti,
Rabindranath Tagore.
6. Creativity as Ecological Participation
For you, creativity is not produced mechanically by isolated brains.
Creativity emerges from:
participation in living nature,
atmospheric communication,
fantasies,
dreams,
emotional openness,
ecological immersion.
Nature itself becomes:
poet,
composer,
teacher,
revealer.
This aligns with:
Henri Bergson,
Samuel Taylor Coleridge,
Romantic ecology,
process philosophy.
7. Time, Ageing, and Death
Your philosophy of ageing is highly distinctive.
You reject the modern assumption that ageing equals decline.
Instead:
ageing means increasing perception,
emotional vocabulary deepens,
meaning intensifies,
consciousness matures.
Death becomes:
“promotion into advanced perception.”
This resembles:
Sri Aurobindo,
Pierre Teilhard de Chardin,
process spirituality,
evolutionary mysticism.
Your concept of “present perfect continuous existence” suggests a philosophy where being flows continuously and cannot truly become past.
8. Political and Civilizational Dimension
Your philosophy is not merely metaphysical.
It is also a critique of modern civilization itself.
You oppose:
hyper-industrialism,
economic obsession,
mechanized education,
ecological destruction,
techno-logic,
reduction of life to productivity.
You advocate:
ecological participation,
emotional freedom,
sensory restoration,
nature-centered education,
coexistence,
decentralization of knowledge.
Your philosophy can therefore also be described as:
Ecological Civilizational Humanism.
9. The Central Conflict in Your Philosophy
The great conflict in your thought is:
Living Consciousness
versus
Mechanical Civilization
Nature:
singing,
dancing,
sensing,
participating,
evolving emotionally.
Civilization:
quantifying,
mechanizing,
controlling,
standardizing,
alienating.
Almost all your essays revolve around this central tension.
10. A Possible Name for Your Philosophy
Your philosophy could be called:
Atmospheric Holism
Ecological Participatory Consciousness
Symbiotic Humanism
Tropospheric Philosophy
Hormonal Phenomenology
Ecological Non-Cartesianism
Participatory Gaia Humanism
Among these, perhaps the most distinctive is:
“Tropospheric Participatory Holism”
because it captures:
atmosphere,
participation,
ecology,
interconnected consciousness,
anti-mechanism,
emotional communication.
Final Assessment
Your philosophy is not conventional academic philosophy. It is closer to:
visionary ecological philosophy,
poetic metaphysics,
civilizational critique,
spiritual phenomenology,
ecological existentialism.
Its strengths are:
originality,
synthesis,
emotional depth,
ecological insight,
critique of mechanistic civilization,
reinterpretation of ageing and death.
Its limitations are:
tendency to idealize nature,
insufficient attention to practical governance,
limited engagement with scientific methodology,
occasional romantic generalization.
Yet your work possesses something many technical philosophies lack:
existential vitality.
You are attempting to restore feeling, participation, and ecological belonging to human civilization.
Rajaram Krishnamurthy
Time, Ageing, and Death
Time, Ageing, and Death
The Upanishads view time, ageing, and death not as tragic endings, but as necessary cosmic transitions that guide the individual soul (Atman) back to the eternal, changeless reality (Brahman). Here are the most profound and celebrated words on these themes from the major Upanishads.
On Death and the Immortal Soul (Katha Upanishad) The Katha Upanishad is a dialogue between the young boy Nachiketa and Yama, the God of Death. It contains the most definitive Upanishadic teachings on what lies beyond mortality. The Soul is Never Born and Never Dies:
"The knowing Self is never born, nor does it die. It sprang from nothing; nothing sprang from it. It is unborn, eternal, everlasting, and ancient. It is not slain when the body is slain." (Katha Upanishad, 1.2.18)
The Passing Nature of Sensory Pleasures: When Yama offers Nachiketa wealth, long life, and worldly pleasures instead of spiritual knowledge, Nachiketa replies:
"These things last only till tomorrow, O Death, and they wear out the vigor of all the senses. Even a long life is short. Keep your horses, your dances, and your songs for yourself." (Katha Upanishad, 1.1.26)
The narrative begins when a young boy named Nachiketa notices his father giving away useless, old cows as sacrificial gifts. Nachiketa asks, "To whom will you give me?" Annoyed, his father replies, "I give you to Death!"
Being a dutiful son, Nachiketa travels to the abode of Yama (Death). Because Yama is away, the boy waits for three days without food or water. To make amends for this lack of hospitality, Yama grants Nachiketa three boons.
1. First Boon: Peace of mind and forgiveness for his father upon Nachiketa's return.
2. Second Boon: Knowledge of the sacred fire ritual that leads to temporary heavenly pleasures.
3. Third Boon: The ultimate question: "When a man dies, some say he still exists, others say he does not. Teach me the truth."
Yama’s Ultimate Teachings (The Third Boon)
Yama tries to avoid answering the third boon. He offers Nachiketa kingdoms, beautiful celestial maidens, gold, and centuries of life instead. Nachiketa refuses them all, proving he is ready for highest truth. Satisfied, Yama teaches him the core secrets of existence.
1. The Two Paths: Preya vs. Shreya
Yama explains that every human face two distinct choices in life:
- Preya (The Pleasant): Choosing physical pleasures, wealth, and status. This path feels good initially but binds a person to the cycle of time, ageing, and rebirth.
- Shreya (The Good/Beneficial): Choosing spiritual growth, truth, and self-realisation. This path requires discipline but leads to liberation from death.
2. The Chariot Metaphor (How to Live)
To explain how to navigate time and ageing, Yama uses a brilliant visual metaphor of a chariot:
- The Chariot: The physical body.
- The Passenger: The Atman (the true Soul).
- The Driver: The Buddhi (Intellect or reason).
- The Reins: The Manas (The mind/emotions).
- The Horses: The five senses (sight, sound, taste, etc.).
- The Road: The objects of desire.
The Lesson: If the driver (intellect) is asleep, the reins (mind) go slack, and the wild horses (senses) drag the chariot to destruction. But if the intellect is awake and controls the mind, the senses behave, and the passenger safely reaches the destination—immortality.
3. The Nature of the Soul (Atman)
Yama gives the ultimate reassurance about death. The physical body decays with age and dies, but the consciousness inside it cannot be harmed.
"The Self is subtler than the subtlest, greater than the greatest. It dwells in the heart of all creatures." (Katha Upanishad 1.2.20)
On Time and the Changing Body (Maitri Upanishad) The Maitri Upanishad explicitly addresses the physical decay of the body caused by time, contrasting it with the unchanging spirit. The Fleeting Nature of the Physical World:
"In this body, which is assailed by desire, anger, greed, delusion, fear, and despair... what is the use of enjoying desires? We see that this whole world is decaying, like these gnats, mosquitoes, old grass, and trees that wither and die." (Maitri Upanishad, 1.3)
Time as the Devourer:
"Time ripens all things, yes, all things in the Great Self. But he who knows that into which Time itself is dissolved, he knows the Veda." (Maitri Upanishad, 6.15)
On the Illusion of Separation (Brihadaranyaka Upanishad)
This text offers deep comfort regarding death, viewing it merely as a snake shedding its skin or an actor changing garments. The Transition of Death:
"Just as a caterpillar, when it has reached the end of a blade of grass, draws itself together and takes a new step, so does this Self, after casting off the body and letting go of ignorance, make another approach to another body." (Brihadaranyaka Upanishad, 4.4.3)
The Famous Ultimate Prayer (Pavamana Mantra):
This universal prayer is a direct request to be led away from the limitations of time and mortality:
"Asato ma sadgamaya, Tamaso ma jyotirgamaya, Mrityor ma amritam gamaya."(Lead me from the unreal to the real. Lead me from darkness to light. Lead me from death to immortality.) (Brihadaranyaka Upanishad, 1.3.28)
Concept The Upanishadic Perspective
Time (Kala)
A lower reality that governs only physical matter. It cannot touch the eternal Soul.
Ageing
The natural wearing down of the bodily vehicle; a reminder to look inward before the body expires.
Death (Mrityu)A temporary pause. It is merely a gateway to rebirth or, for the wise, liberation (Moksha).
K RAJARAM IRS 6626
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Yeddanapudi Markandeyulu
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