HOW MUCH FREE IS FREEWILL
INTRODUCTORY:
Look at the structure of
any equation. The initial condition or parameters are represented by the left hand
side. The equality (or inequality) sign describes the special conditions to be
met to start any interaction: be it the mathematics for dynamical systems to
navigate through the Inter Planetary Super-highways (IPS) at macro level or the
transition states in chemical reactions at micro level. Given the initial
conditions, the right hand side describes the theorized outcome of the
interaction. We may vary the parameters of the left hand side. That is our
freewill (though our choices or degrees of freedom may be limited). Once the initial
parameters are set, the right hand side - final outcome - will vary correspondingly
as long as the equality sign holds. It is predetermined; otherwise there will
be no theory. The equality sign - the special conditions – like temperature
threshold to start a chemical reaction, are also predetermined.
Before proceeding
further, let us look at Nature. The flow of energy (including fluids where the
binding energy is less compared to solids) is always from higher density to
lower density - they self-organize or tend to achieve equal concentration or
equality (sama rasa). The up quarks
and down quarks interchange perpetually to convert protons to neutrons and vice
versa. Planets wobble in their orbits to self organize the barycenter when it
is disturbed due to interaction of various bodies that revolve around the star.
Sea water level self organizes through high and low tides. Are these freewill
or deterministic?
Let us take another
example. The essential ingredients like water, minerals (food), etc, in plants
defy gravity to move upwards (Oordhwa
srotaa). The flow in all other living beings except human beings is always
slanted (Teeryak srotaa). In human beings, it is essentially from head downwards (Arvaak srotaa). In fact, the flow of semen during intercourse follows this
pattern - so that only human beings can copulate facing each other in their
normal posture with male up (give out) and female down (take in). All others
have to compulsorily bend or turn differently for copulation (Teeryak yoni).
To understand the
gravity defying mechanism of plants, let us consider the effect of gravity on
astronauts. When on Earth, the fluids in the human body are distributed
unevenly because of gravity. Most fluid pools in the lower extremities, leaving
very little fluid in the top of the body. But if we go to space, in the first
few weeks most astronauts appear to have a puffy head and skinny legs. The
fluid in their bodies redistributes evenly when gravity is not playing a significant
role in their biological systems. After some time in orbit, the body adapts to
the new distribution of fluids and the astronauts do not appear as puffy – it
self-regulates. In the near zero relative gravity of space, muscles are not
needed to support the body. Instead of maintaining the usual base of muscle
mass needed for life on Earth, astronauts’ bodies tend to get rid of
unnecessary tissues. Astronauts have to exercise for two hours a day on the
space station to maintain a healthy amount of muscle mass. The exercise also
helps prevent bone-density loss. Each month, astronauts could lose up to 1
percent of their bone density if they do not get enough exercise.
According to a report published in the magazine PLOS ONE: DOI: 10.1371/ journal.pone.0106207, there is a
large discrepancy between physiological and functional thresholds about which we
should be cautious when preparing for exposure to low gravity fields. The strength
of gravity required from the physiological threshold for linear acceleration in
up and down directions has been estimated to be 15 percent of Earth’s gravity –
nearly equal to the Moon’s gravity. The perception of up-down is determined not
only by gravity, but also visual information, when available, and assumptions
about the orientation of the body. Here on Earth, plants and animals are
exposed to the same amount of gravity as human beings. Yet, their body
functions as if they are in space – distributing body fluids in an organized
manner. If the flow is in the direction of growth; then humans should be
reptiles – body mass distributed down like in a fluid. How to explain this?
All our biological
functions are powered by heart and lungs that pump blood and oxygen. Once the
heart starts beating in the mother’s womb, the process continues perpetually
till death. How did the initial heart beat, which is a sign of consciousness,
begin? We measure blood pressure to know the rate and pace at which blood is pumped
by the heart. This is a deterministic mechanical process leading to chain
reactions throughout the body. Can the operations of organisms be described by
physical laws? A mechanical replacement of organ is dependent on the
adaptability of the host organism. Can it be described by pure mechanics? Can
we place a heart in a robot to make it alive? Is it life?
A cell can sense its
internal errors during metabolism and self organize. The bird’s flight path in
V formation is an effect of self organization for easier navigation. Unlike
such conscious functions as locomotion, we do not have any choice or freewill
in such self organization. This is a type of energy flow that follows
mechanical rules. Thus it has to be deterministic. How do we differentiate
between self organization and conscious functions like locomotion? Are genetic
actions chemistry? Or are they cognitively controlled? What about ‘Morphic
fields’ to describe the effect of consciousness as a field? If the universe is
orderly, can events be predicted by the deterministic equations? What about chaos
theory?
Self determination and
freewill is the same thing. It is different from self organization/regulation,
which is totally deterministic – seeking equilibrium. Self determination has
limited degrees of freedom. We can determine whether to walk or where to walk,
but we cannot walk everywhere – like, on water or in air. We cannot walk beyond
a limit. We cannot determine whether or how our heart or lungs should function.
They are in perpetual motion, but also self organize when needed (pulse rate or
heart beat adjusts to stress and strain); hinting at special deterministic
conditions for their functioning. Are there limitations on such deterministic
approaches? Can we explain the outcomes of living organisms deterministically? Is
mathematical logic inherently opposed to the logic of life?
Some scientists have concluded
that ‘Consciousness’ is the universal and ubiquitous foundation of life. But
what is consciousness? In quantum mechanics (QM), there is the famous Copenhagen interpretation
of Bohr, which talks about observer created reality. The observer is said to be
an intelligent agent. There is much controversy about the observer. Is the “Schrödinger’s
cat” intelligent? Is it an observer? Bohr’s view has lost its exalted status,
except in some fringe interpretations of QM. There is search for ‘life’ and
‘extra-terrestrial intelligence’ on different planets and galaxies. Though consciousness
and life have been defined variously, till date there is no precise definition
of what constitutes life. We will discuss these issues from the perspective of
Ayurveda and other ancient texts.
ACTION, UNCERTAINTY AND
CONSCIOUSNESS:
The Universe is called jagat
because everything in it is ever moving – from galactic level to sub-atomic
level. Action is the essence of the Universe. Actions are of two types: 1)
automated perpetual action, such as the time evolution of elementary particles
or our internal body functions that generates a fixed inertia (repetitive), and
2) directed composite action (efforts through freewill) that generates
differential inertia, depending upon the nature of the action inducing such
inertia. Whenever individual actions are grouped with a view to get desired
results (apekshaa buddhi krhta karma),
it generates an induced inertia (karma
vyuha) that changes the nature of time evolution. In automated action (upekshaa buddhi krhta karma) like those
of galaxies, quarks, atoms or our internal body systems, etc, the time
evolution is perpetual and deterministic. This appears as self-organization.
The universe started with a big bang (we prefer big bounce
of quantum gravity). But thereafter it evolved deterministically, though we may
or may not know its detailed mechanism. Many
organic molecules, including glucose and most biological amino acids, are
‘chiral’ - they are different than their mirror-image molecules - just like left
and right gloves or socks. A recent report in Nature (doi:10.1038/nature.2014.15995) suggests that electrons from
nuclear decay in the early days of evolution tended to destroy certain organic
molecules slightly more often than they destroyed their mirror images. This has
been confirmed by experiments (doi.org/10.1103/PhysRevLett.113.118103). This is
described in Rhk Veda (10-129-5) as the handedness of radiating objects (teerashchino vitata rashmireshaa…). Life
tends to consistently use one of the two possible versions of chirality. For
example, the DNA double helix in its standard form always twists like a
right-handed screw. Thus, time evolution of body organs is mechanical and is deterministic
based on their chemistry. However, the inertia generated in directed
composite actions with freewill, changes the nature of perpetual time evolution
within certain limits.
What we call action can be divided into two categories: a
sequence of initial preparatory phase (prakrama)
– the components of a routine repetitive action (abhikrama). These are called subsidiary actions (kratwartha karma). For example; cooking
needs several subsidiary actions. A combination of such subsidiary actions
leads to an essential action (purushaartha
karma), i.e., eating, which is essential for our sustenance. A group of
such essential actions make a stable structure (karma vyuha) that can perform directed composite actions. The
performers of such actions are bound by the induced reaction (vaddha jeeva) till this inertia ceases
and they come over to the automated time evolution format (perpetual functioning
of their systems – abhyudaya and
ultimately nihshreyasa). All other
(free) species (mukta jeeva) are
called perpetually evolutionary species (aashwatthika
jeeva). They have two divisions: fixed evolutionary (Brahma aashwatthika) and
functional evolutionary (niyata karma
aashwatthika). The first category is inert like galaxy, Sun, Earth, Moon,
atoms, etc, which have fixed orbital positions. Our body is constituted of
these. The other category is sentient. It does not have a fixed position and is
in perpetual motion (quantum or devaaõh). Thus, there is no fixed position in the quantum world. Our
sensory agencies belong to this category. Both are joined and operated by a
form of energy. We call this energy, ‘life’ (praana). It is different from consciousness.
Some may point out that a mechanical replacement of organ is
dependent on the adaptability of the host organism and therefore is indescribable
by pure mechanism. We cannot place a heart in a robot to make it alive even
though we have understood the mechanical functioning of the robot and the heart.
This is a wrong example as we have left out one important aspect. When we say ‘robot’,
we mean an object made of specific materials and powered by electrical energy to
function as programmed. We combine these characteristics into a concept and
give it a name: ‘robot’. When we see something similar, we recollect the
concept of the robot and after comparison (measurement), we say: “This (object)
is like that (concept of robot). Hence it is that (robot)”. This statement has
three components intimately mixed: concept of a robot (form), a physical object
called a robot (judged by its actions), and the name “robot” (sound or word).
The concept is a conscious
phenomenon (gyaanam) that is not
limited but universal (the name may differ). The object is a bundle of
mass-energy in its potential form (vala)
arranged in a particular sequence (krama)
of limited action. The name (word) is a conscious action (kriyaa) over a time period, which is interpreted based on its specific
sequence. Anything sequential is related to time. Heart is a machine made up of
different materials that is powered perpetually in a sequence. It also
decomposes. Hence it is time variant. But the concept is different. We may
change or modify our understanding of a concept, but that does not wipe out the
earlier concepts. Both exist simultaneously. Thus, it is time invariant. Adding
two limited time variant machines cannot lead to generation of unlimited time
invariant consciousness. Hence a robot with a heart cannot be conscious.
Some point to the ‘Morphic
resonance’ and ‘Morphic fields’ concepts of Rupert Sheldrake to describe the
effect of consciousness as a field on such activities like behavior of dogs or movement
of birds. Sheldrake is a botanist, who jumped from the concept of morphogenesis
of plants to coin these terms by borrowing from grammar, mathematics and
animation (morph) and physics or literature (resonance/fields) to imply that similar
forms reverberate and exchange information within a universal life force. He
defines it as “the idea of mysterious telepathy-type interconnections between
organisms and of collective memories within species”. Morph means to undergo or
cause to undergo a gradual process of transformation (phenotypically distinct
form of an organism or species), like a caterpillar changing into a butterfly,
where the interim changes are individually
perceptible and not mysterious. Field in physics is related to regions
of space. When we enter that region, if we experience a force, we call that
region of space a field, and name it according to the nature of the force (energy)
experienced: gravitational field, electric field, magnetic field, etc. If we do
not enter the field or do not interact physically with it, we will not even
know about its existence. There is no
proof that consciousness is a field. It is not a region of space and we
can notice it everywhere – even without interaction. Thus, by field, he must
mean ‘a specific branch’ (he defines morphology as “fields of information”).
Now
let us examine the claims about morphology of consciousness - the theory (?),
and the claims about its verification. Information is processed data.
Processing is a mechanical function and can be done in a computer, but it requires
a conscious agent to operate, cognize and use it. Thus, the conscious agent is
different from “fields (branches) of information”. The “information” may be morphed, but that will not be the same as
morphology of the conscious agent. It is said that thousands of trials
conducted by people who downloaded the experimental protocol from Sheldrake’s Web page have confirmed it. Normally scientific
research is not conducted by strangers who happen to be on a Web page protocol,
to avoid pitfalls like amateurs controlled intervening variables and
experimenter biases, etc. There are claims and counter claims for both statistically
significant results (believers), and chance results (skeptics), making the
theory suspect. Sheldrake admits that skeptics dampen the morphic field,
whereas believers enhance it. Regarding the experimental verification by Wiseman,
Sheldrake remarked: “Perhaps his negative expectations consciously or
unconsciously influenced the way he looked at the subjects”. If both positive
and negative results are interpreted as supporting a theory, its validity is
questionable. Skepticism should be the default position here, because the
burden of proof is on the believer - not the skeptic. Morphic field can be a
postulate – not theory.
Sheldrake’s accounts are
mostly teleological (the explanation of phenomena by the purpose they serve
rather than by postulated causes) than mechanistic models of reality. It can be
misleading. Here we are reminded of an anecdote: A lady standing near a cinema
hall complained to the police that a person standing nearby is staring at him
for a long time. Upon inquiry, the man admitted, but added that since the lady
was repeatedly looking at him, he looked back to see if she wanted help! When
the lady protested, he shot back that if the lady was not looking at him, how
did she know that he was staring at her for a long time? A reverse
self-fulfilling effect! Sheldrake’s account of dogs and parrots can be faulted
for this reason. The notion that new skills are learnt with increasing ease as
greater quantities of a population acquire them, (also called the 100th
monkey phenomenon - a sudden and mysterious, spontaneous leap of consciousness
achieved when a “critical mass point” - here 100th monkey - is
reached), reminds us of the concept of functional ease (patutwa) used by ancient Vaisheshika’s for explaining the functions
of sensory agencies.
Recent research in neurogenesis shows the growth of
neurons in the dentate gyrus - a portion of the hippocampus (which controls
learning and short term memory) in mice placed in a stimulating environment. Scientists
have grafted immature cells from the spinal cord to the hippocampus and found
that they produced new neuronal cells. Neurological research has also produced
some success getting neurons to work better with ampakines - chemical compounds sometimes called “memory drugs”. These
results should compel those who think memory is a function of some non-physical
reality, to reflect. There is growing support for the notion that exercising
the body and the brain tend to preserve neurons - “Use it or lose it”. It is a
mechanical process - functional ease (patutwa),
wherein a machine that repeats an operation frequently, becomes easier to handle.
But this cannot give Sheldrake a conceptual framework wherein information is
transmitted mysteriously and miraculously through any amount of space and time
without loss of energy – may be without loss or change of content - like the mutation
in DNA replication. That the physical characteristics of organisms are
contained inside the genes, can be thought of as analogous to transistors tuned
in to the proper frequencies for translating invisible or codified information
into visible/decoded form. But that does not make the transistor conscious.
Now let us consider whether genetic
functions are deterministic. DNA contains the genetic code that determines the
structure and function of living beings. The DNA nucleotide consists of
three parts: a phosphate group, a Pentose (5-carbon
sugar), and a nitrogenous base (adenine, cytosine, thymine, guanine) connected
by covalent bonds, which make up DNA’s double helix structure. For RNA it is phosphate
group, ribose sugar, and Nitrogenous base. The DNA strand contains 15% each of
guanine and cytosine, and 35% each of adenine and thymine. The phosphate group portion of the nucleotide
contains a net negative charge. DNA carries 2 negative charges per base pair,
whose length is 0.34 nm. This is the only way histones and other
molecules can bind to it. Low pH indicates that the DNA is in acidic solution.
This means that more H+ ions are available. During gel electrophoresis, the positively
charged molecules move towards the negative cathode, and the negatively charged
molecules move towards the positive anode.
This generates an electric field. Since the DNA has a net negative charge, when
the current runs through the gel, it allows the DNA to move towards the
positive end of the chamber.
It is well known that glycine – smallest of the 20 so-called nonessential
amino acids commonly found in proteins and the primary amino acid in
sugar cane, is the only amino acid that is not chiral. In the human body, it is found mainly in muscle tissues, connective
tissues and skin. It has several important functions, including helping to
regulate blood sugars by breaking glucose down into energy, helping to regulate
the synthesis of bile acids to break down fats, and acting as an inhibitory
neurotransmitter in the central nervous system, primarily in the spinal cord
and brain stem where it acts as a transmitter of nerve impulses. Research has shown that glycine can inhibit
the neurotransmitters that cause bipolar disorder, hyperactivity, and seizures.
It also plays an important role in the biosynthesis of heme, an important part
of hemoglobin. As a result, it plays an essential role in maintaining both a
healthy central nervous system and a healthy digestive system. It has also been
thought to play an antioxidant role in protection against some forms of cancer.
Glycine’s effects can, however, be blocked with the chemical strychnine. Doing
so can result in muscle spasms, arrested breathing, and seizures.
Since Miller’s experiment in 1953,
it is well known that glycine forms
spontaneously in the presence of electric fields from mixtures of simple
molecules. It is formed spontaneously once an electric field is switched on.
Researchers had identified formic acid and formamide as key intermediate
products of the early steps of the Miller reactions, and the crucible of
formation of complex biological molecules (doi: 10.1073/pnas.1402894111). Electric
fields are naturally present at mineral surfaces (also around DNA, forming glycine)
suggesting a potentially crucial role in the biogeochemistry of both the
primordial and the modern Earth (also in the human body). This is a deterministic
genetic function and point to a deterministic role for other genetic
functions also. This phenomenon has been explained in Rhk Veda 5-44-14/15 (agnirjaagaara.. etc).
There is order behind the seemingly
chaos, though it may not be evident to us. Our stored knowledge (memory), which
is based on previous perceptions, is incomplete, because our life span is
limited. Similarly, our sense organs and measuring instruments have the ability
to report time evolution only in phases – not totally (space) or continuously
(time). We may observe the building up of a storm, but we will not be able to
link it to the flapping of the wings of a butterfly thousands of kilometers
away, whose chain reaction led to the storm (Chaos theory). This introduces
uncertainty in our readings/knowledge. Thus, we are incapable of getting full
knowledge to meet our desired result. This is the essence of the dictum “karmanyevaadhikaaraste maa phaleshu
kadaachana” – you have control over your actions, but not over the outcome
of such actions, because there always is uncertainty (not randomness) about
other factors that do influence the outcome. This; and not Heisenberg’s
formulation of quantum mechanics as modified by Ozawa and others, is the real
Uncertainty Principle. The equations to measure uncertainty are really
meaningless.
Some researchers think that genetic actions may not be chemistry
but cognitively controlled. It is true that diversity is not merely a result of
external environment - it is the very nature of Reality – Yat pinde tat Brahmaande. We started the paper quoting dynamical
systems (macro) and transition states (micro), which, according to the Notices
of the American Mathematical Society for October, 2005, share the same set of
mathematics. But the role of consciousness (kartaa
or shaktimaan) – not cognition (kriyaa or shakti), is questionable. The teleological interpretation of cognition
is highly misleading. Shatapatha Braahmanam explains these through the
principle called Vikarshana. We have
shown that diversity in environmental and genetic traits can provide comprehensive
deterministic explanations for the differences in living entities. Twins with the
same genetic material are not identical (ekodara
samudbhutaa…..na bhavanti sama shilaih), but are two distinct individuals, because
of time difference between their initial exposure (interaction) to the ever
changing environment. Though the difference is small (this explains the
similarities among twins), chaos theory and uncertainty prevent us from totally
ruling out their effect on initial conditions. Similarly, the berry and the
thorn (vadari kantakaah) come from
the same plant, but are totally different because different genetic codes
evolve differently.
The 9th Century scholar Jayant
Bhatt, in his book titled “Nyaya Manjari”,
in Volume II, 8th Chapter page 294, discusses observer created reality, now attributed
to Bohr, to scientifically refute it. He argues: some people say that the
objects exist only when we observe them. This implies the existence or
non-existence of an object rests on whether we observe it or not. But non-existences
are of various types. There is prior nonexistence of an object before it is
transformed from being to becoming (cause and effect). Thereafter, it exists
independent of observation or otherwise. This gives rise to number sequence.
There is temporary non-existence, which is related to its transformation in
space or time independent of the observer. This gives rise to negative numbers.
There is destruction or death, which is the opposite of prior nonexistence.
Then there is non-commuting nonexistence like position and momentum: a fixed
position implies nonexistence of momentum with mobile coordinates and vice
versa. Lastly, there is the absolute nonexistence, which means, it is
impossible as per physical laws: like the horns of a rabbit. Thus, mathematical
logic cannot be divested from the logic of life. It is inherent.
The validity of a physical statement is judged from its correspondence to
reality. Validity of a mathematical statement is judged from its logical
consistency. Mathematics is a science of numbers and Numbers are a property of
all substances by which we differentiate between similars: if there is nothing
similar, it is one. If there are similars, it is many. Many can be from 2,3,….n
depending upon the sequence of their perception. For details, kindly refer to
our book Vaidic Theory of Numbers (free for research scholars).
Much has been talked about
sensory perception and memory consolidation as composed of an initial set of
feature filters followed by a special class of mathematical transformations
which represent the sensory inputs generating interacting wave-fronts over the
entire sensory cortical area – the so-called holographic processes. It can
explain the almost infinite memory. Since a hologram retains the complete
details at every point of its image plane, even if a small portion of it is
exposed for reconstruction, we get the entire scene, though the quality may be
impaired. Yet, unlike an optical hologram, the neural hologram is formed by
very low frequency post-synaptic potentials providing a low information
processing capacity to the neural system. Further, the distributed memory
mechanisms are not recorded randomly over the entire brain matter, as there are
preferred locations in the brain for each type of sensory input.
The impulses from the various
sensory apparatus are carried upwards in the dorsal column or in the
anterio-lateral spinothalamic tract to the thalamus, which relays it to the
cerebral cortex for its perception (samgyaanam).
However, both for consolidation and retrieval of sensory information, the
holographic model requires a coherent source which literally ‘illuminates’ the
object or the object-projected sensory information (pragyaanam). This may be a small source available at the site of
sensory repository. For retrieval of the previously consolidated information,
the same source again becomes necessary. Since the brain receives enormous
information that is present for the whole life, such source should always be
illuminating the required area in the brain where the sensory information is
stored. Even in dream state, this source must be active, as here also local
memory retrieval and experience takes place. This illuminating source (shuddha prakaasha maatra roopa) is the
Consciousness (vigyaanam).
Explanation of this will require another paper.
FREEWILL AND EVOLUTION OF LIFE.
Food is essential for our sustenance. While modern
medicinal system believes the digestive cycle takes about 5 to 6 hours, Ayurveda
describes the digestive mechanism at length to show how the food nourishes our
different organs in 7 different stages and gets fully digested over 3 to 4
weeks leaving different waste products, such as bile, ear wax and nasal scub,
sweat, hair, eye and skin glow, etc, at each stage. Sushrhta and others have
described these processes elaborately. At the end of the cycle, the final
product becomes semen and then turns into something called “Oja” that nourishes our immune system. Affliction
to “Oja” is AIDS. Thus, our food
affects our genetic mutative capacity. What we eat may be our free-will. How it
is processed is determined based on the conglomeration of several factors, each
of which is also deterministic. To determine how the body system processes the
food differentially, let us look at the digestive system.
Initially, saliva, an alkaline fluid, softens food,
moisten the mouth and help swallowing. An enzyme called amylase starts to break
down the carbohydrates. By means of peristalsis (a series of contractions), the
esophagus delivers food to the stomach through the lower esophageal sphincter (a
valve meant to keep food from passing backwards into the esophagus). The
stomach secretes acid and enzymes that further breaks down the food to the
consistency of a fluid (rasa). The
secretion of acids and enzymes depend upon the density of the fluid for easy
absorption of fats, sugars and amino acids. The food moves to the small
intestine and the process continues using enzymes released by the pancreas and
bile (a compound that aids in the digestion of fat and eliminates waste
products from the blood) from the gallbladder and liver, which purifies the
blood coming from the small intestine containing nutrients just absorbed. The
duodenum continues the process of breaking down of food, with the jejunum and
ileum being mainly responsible for the absorption of nutrients into the blood stream.
The oblong pancreas also secretes enzymes into the small intestine to break
down protein, fat, and carbohydrates from the food we eat. Contents from the
small intestine come in as fluid and gradually become solid. Water and salts
are absorbed as it travels through the large intestine. All through peristalsis
is at work. Thus, we can see that digestion involves a series of subsidiary actions
(kratwartha karma), each of which are
deterministic in nature. Collectively, we call it the digestive system.
Our digestive system functions perpetually. Depending upon
whether the food is nutritious or unhygienic; the outcome will be good health
or food poisoning/disease. The body has no mechanism to reject poisonous food
except as indigested waste, indicating it has no freewill. These perpetual
actions are powered by the same energy that changes form as it interacts with
different objects: starting from the big bang (or big bounce) for the Universe or
the first heart beat at conception in living beings. It is the confinement of consciousness
– the prime inducer of all actions in bodies, as no directed action is possible
without a conscious agent. But it is not involved in time evolution, except as
the Observer. Confinement increases temperature, and when it crosses a
threshold; interactions begin.
Just like the contents from
the small intestine comes in as fluid to gradually become solid, Shatapatha
Braahmanam (9-1-2-20) describes evolution of physical life forms starting in
water and evolving to land animals. It gives the examples of “Avakaa” – a form of under water moss, “Vetasa” – a form of watery plants and “Manduka” – frogs, to describe the
sequence of evolution (vikarshana). It
is not due to Natural Selection, but due to functions based on time evolution -
samvatsara. Evolution occurs in two
phases. In the first phase called Aadi
Yuga, structure formation evolves, which, the Rhk Veda says, converts free particles (anasthaa – boneless) to bound structures (asthanwaa – with bones). The mechanism for this is known to modern
scientists. In the second phase, the evolution is related to consciousness: first
the minerals and metals (dhaatu,
which are not conscious – asamgyan),
followed by plants (moola - which are
inherently conscious – antah samgyan)
and lastly, living beings (jeeva -
which are fully conscious – sasamgyan).
During evolution, form of each species is preserved like our food nourishes
different body organs.
The evolution of different
life is attributed to mobility. Since action is the essence of the Universe,
and since mobility signifies evolution of species, physical mobility (growth) over
time differentiates minerals and metals from others. Though the life cycles of
plants and animals have many basic similarities, the mobility of plants is
restricted by their cell structure: rigid cell walls hindering locomotion.
Since the organ for mobility is called legs (pada), Vedic process of evolution is based on classification of
legged-ness. Since hands are also important for motion of our utilities, and
since the use of utilities is considered as a sign of advancement, development
of hands is the second criteria. The hairy projections of virus and bacteria
help it in motion. Thus, these can be called its legs and hands. Since these
are numerous, virus and bacteria come at the bottom of evolution of living
beings, followed by centipedes, sixteen-legged creatures, eight legged
creatures, six legged insects, and four legged animals, which sometimes use
their front legs as hands also. Lastly come two legged humans, who, with two
fully developed hands, come at the top of the evolutionary sequence. In this
sequence, monkeys, who can partially walk in two hind legs and use their front
legs as hands also, come before humans, but they are not our ancestors – humans
did not come out of monkeys.
The evolution of humans to
the present shape is also not smooth, but it has evolved over the years in four
distinct stages related to time scales called Yugas. According to Kashyapa
Samhitaa – an authoritative book on Ayurveda, the life forms and physical
features of the dominant species change according to Yugas. From about 3.88
million BC to about 2.17 million BC, the dominant life form (arvaak srotaa like humans now) was
called “Naaraayana”. It had one big rigid
central bone structure with other bones protruding from it, like that of the
dinosaur. Its head was dense with no forehead (Ghana
From 2.17 million BC to
about 8.69 lakh BC, the dominant life form was called “Arddha Naaraayana”. Their
bodies usually contained one big central bone structure. It was not flexible
enough (aakunchana-prasaarana varjyam).
Their period of confinement in mother’s womb was for 8 months. They breast fed
their off-springs. They had two foreheads (dwe
shiraskapaale). They had two Sacrums and one Coccyx. Their back was formed
by three bones. They had 20 main arteries. Their semen was located in abdomen.
Their functional capabilities were half of “Naaraayana”
– hence “Arddha Naaraayana”.
From 8.69 lakh BC to about
3100 BC, the dominant life form was characterized by Cellular multiplication
and reorganization (kaishika samhanana).
Contrary to the earlier life forms, whose cells were big and rigid, these life
forms had microscopic cells (keshamaatraanu).
Similarly, contrary to the big and strong bone structures of the earlier life
forms, these life forms had hollow, brittle bones (sushiraasthi). Contrary to the earlier life forms, their bone
joints were highly flexible making them move swiftly (atikshipta sandhi). The number of veins and arteries multiplied
many fold. Their semen was located in their joints (scrotum). Their functional
capabilities were half of “Arddha Naaraayana”.
The present life form of
humans is called Intelligence Eaters (pragnyapti
pishita) for two reasons: Firstly, the sense organs are distributed
generally within the confines of the body (pish
avayave) from hairs to nails (though there are special organs – visheshaadhisthaanam - for each
function. For example, legs are meant for movement, but we can move even
without legs). Hence, even after death, the hairs and nails continue to grow.
Secondly, we often absorb limited knowledge about something and mix it up with
other part knowledge to draw up unnatural conclusions. Thereafter, the text
goes on to describe human physiology and anatomy.
According to Rhk
Veda 1-164-15, the sensory agency – “indriyam”
are “Devajaah” – expressed through
such energies as heat (Agni), air (Vayu), radiation (Aaditya) etc. Though inherently mobile in nature, they remain fixed
in their spheres (Teshamishtaani
vihitaani dhaamashah). Yet they create deformations in fixed living
organisms (sthaataa) by deforming
themselves through association (Sthaatre
rejante vikrhtaani roopashah). The entire body functions are powered by fundamental
energy called mukhya praana. While moving through different
body parts, its effects appear to be modified. Once it interacts with body
matter, it behaves differentially. This energy (called anya praana) energizes all sensory agencies in five different ways
(pancha praana). These can be linked
to the four fundamental forces of Nature. We are not discussing it here. Coupling
between the body matter and the sensory agencies in specific proportions (eigen
value) starts life forms. Extreme change in their proportion (ativartana) leads to destruction of that
life form. Then, the different components disintegrate and merge with similars.
Self is conscious and is different because it is universal, has no motion,
transformation or time evolution.
DEFINING LIFE:
According to Charaka, “Shareerendriyasattwaatmasamyoga dhaari
jeevitam” - life is the conglomeration of body, sensory agencies, mind and Self.
Elsewhere it has been said that “Sendriyam
chetanadravyam, neerindriyam achetanam” - existence or non-existence of the
sensory agencies differentiate between living and inert. Also, “Praana dhaaranam jeevanam” – one having prana vayu is called living. Here prana vayu is the first among the five
functions of the vital energy, which, according to Ashtaanga Hrhdayam,
activates all sensory agencies. Thus, possession of sensory agencies is the
sign of life. Here the sensory organs, which are body matter, must be
distinguished from sensory agencies – “indriyam”,
literally meaning dedicated to “Indra”, which, according to Shatapatha
Braahmanam 6-1-1-2, means; instrumental through energizing (indhana). For example, eyes are sense organs. But we can see only
when eyes have the capacity to receive electromagnetic impulse and send it to
the brain via mind for processing. The energy that powers the capacity for such
reception and transmission is sensory agency – “indriyam” (it includes mind). These provide the organisms a strong
sense of self-recognition and self-identity, and these play a significant role
during its life time. They purposefully utilize physical laws to carry out
their biological functions. These are cognitive functions (kriyaa or shakti), but
are not the same as consciousness (kartaa
or shaktimaan).
According to this
classification, the plants have only one primary sensory agency: touch (sparsha), which incorporates all other senses in a secondary
manner. Thus, plants can feel pain and joy. A cell can sense its internal
errors during metabolism. The virus and bacteria (swedaja) have two primary sensory agencies: touch (sparsha) and taste (rasa).
However, the word taste does not capture the full implication of rasa, which indicates the chemical
composition. For example, all sugar varieties have a chemical composition like
C6H12O6, C11H22O11,
etc., which can be written as Cx (H2O)x.
According to Ayurveda, “madhura rasa”
or sugar is formed by equal combination of prhthwi
and jal tattwas. Here prhthwi
means all solids (yat kaathinyam, tat
prhthwi). Since ours is carbon based
life, addition of carbon (prhthwi) and
water (Jal) in equal proportions
becomes sugar and confirm the Ayurvedic formulation. The insects (keeta) have three primary sensory agencies:
touch (sparsha), taste (rasa) and form (rupa). The animals (chatushpada)
and those produced from eggs (andaja
- birds, snakes, etc) have four primary sensory agencies. They are deficient in one of the sensory agencies. However, they
develop extraordinary capability in one of their sensory agencies. Only humans
have all five primary sensory agencies
in a balanced manner. None of these has extraordinary powers.
How do our sensory agencies function? At any moment, our
sense organs are bombarded by a multitude of stimuli. But at any instant only
one of them is given a clear channel to go up to the thalamus and then to the
cerebral cortex, so that like photographic frames, we perceive one discrete
frame at every instant, but due to the high speed of their reception, mix it up
- so that it appears as continuous. Unlike the sensory agencies that are subject specific (eyes can only receive
electromagnetic radiation, ears only sound, etc.); the transport system within
the body functions for all types of sensory impulses. This occurs against
concentration gradients with the input energy like the sodium-potassium pump in
our body, which moves the two ions in opposite directions across the
plasma membrane through break down of Adenosine
triphosphate (ATP). Concentrations of the two ions on both sides of the cell
membrane are interdependent, suggesting that the same carrier transports both
ions. Similarly, the same carrier transports the external stimuli from sensory agencies to the cerebral cortex and back as a command. This carrier is the “indriyam” called mind. The existence of
mind is inferred from the knowledge or lack of it about external stimuli. Only
if the mind transports different external impulses to the brain for mixing and
comparison with the stored data, we (Self) know about that (for the first time
impulse received about something, there is no definite ‘knowledge’). Shatapatha
Braahmanam 10-5-4 deals with this subject elaborately.
The brain acts like a
computer. In communication technology, in addition to encryption (language
phrased in terms of algorithms executed on certain computing machines -
sequence of symbols), compression (quantification and reduction of complexity -
grammar) and data transmission (sound, signals), there is a necessity of mixing
information (mass of text, volume of intermediate data, time over which such
process will be executed) related to different aspects (readings generated from
different fields), with a common code (data structure - strings) to bring it to
a format “it is like/ not like that”. Such mixing is done through data, text,
spread-sheets, pictures, voice and video. Data are discretely defined fields.
What the user sees is controlled by software - a collection of computer
programs. What the hardware sees is bytes and bits.
In perception, data
are the response of our sensory agencies
to individual external stimuli. Text is the excitation of the neural network in
specific regions of the brain. Spreadsheets are the memories of earlier
perception. Pictures are the inertia of motion generated in memory (thought) after
a fresh impulse, linking related past experiences. Voice is the disturbance
created due to the disharmony between the present thought and the stored image
(this or that, yes or no). Video is the net thought that emerges out of such
interaction. Software is the memory. Hardware includes the neural network.
Bytes and bits are the changing interactions of the sense organs (string) with
the respective fields generated by objects evolving in time.
It requires an agent to mix these signals and convert them
to electro-chemical information and submit to a conscious agent (operator) to
cognize and utilize them. In perception, the former tasks are done by a transitory neural
activity in brain called intellect.
Though, it is not directly perceptible (prakrhtilayaah),
it is inferred from its actions - firing of positrons in specific areas of
brain during perception. Hence even after the breath stops, a person may not be
brain dead as the intellect (and not the mind) may still be functional. While
mind facilitates the transport of various external impulses, the interpretation
after mixing of the state of superposition of various thoughts/inputs in memory
(vikalpa), is done by transitory
intellect. The Conscious Self that cognizes is different from all these.
We can know about something that exists only when it is
revealed to our Self for observation. All revelations involve instantaneous
transfer of energy, whose existence is realized only during change of state of
the observed. Since the basic concepts cognized by all persons at all times are
similar, and since the cognition of “I” is always related to all perceptions,
it must be universal. It does not grow or reduce. It is not affected by these
transformations, like the Sun is not affected when the water flows or is
muddied and its reflection is affected by such actions. When water flows from a
higher position to lower down, if it faces an obstruction, it takes whatever channel
is available and goes till its surface balance is maintained. On the other side
(side facing Earth), it acquires the shape of the Earth’s surface. It is like
casting of a die for using mould to create a shape. Similarly, all impulses
carried by mind is mixed and presented through reflection by intellect for
observation by Conscious Self, which is the repository of all concepts. After
it is compared with the data bank (memory) of concepts associated with Self, we
cognize as ‘I know this (the object) is like that (the concept)’. That ‘Knower’
or ‘Observer’ is Consciousness.
HOW MUCH FREE IS FREEWILL?
When we become aware of some deficiency about something,
and also have the knowledge of the mechanism (based on our past experience,
which may or may not be the right choice) to fulfill that desire; the intellect
or the brain directs functional organs to execute such action. This is our
freewill. If the conditions necessary for their fructification are met, the
outcome is deterministic. Because of the uncertainty (explained earlier),
self-determination or freewill is severely restricted. It has limited choices
or degrees of freedom. If there is any God or ITs equivalent; by definition; IT
is Omnipresent, Omniscient and Omnipotent. Being ITs creations; we also have
these qualities, but due to our limitations, these exhibit themselves
differently. ITs Omnipresence (Chit
shakti), which implies eternity, is our time (kaala). ITs Omniscience (Gnyaana
Shakti), which implies total knowledge, is our limited knowledge (Vidyaa-Avidyaa). ITs Omnipotence (Kriyaa Shakti), which implies capability
to do everything, is our limited capability for action (kalaa). IT gets whatever IT desires (Icchhaa shakti). This manifests in us as desire (raaga). Pursuit of desire is infatuation
(anuraaga).
Differences in desire that induces freewill for action are based on three factors:
1) Physical or genetic composition that has its own chemical properties,
2) Sensory experiences of the past and the memory associated with it that lead
to infatuation (anuraaga) or its corollaries
or opposite emotions, and
3) Limited disturbance to the ratio (both intra and inter) of fixed
evolutionary and functional evolutionary components of the body (depravity or
affluence).
These lead to diversity of response to the same situation.
Diversity is a property of groups, which has many dimensions across the social spectrum. Susceptibility
to external conditions or emotions is an example of diversity of genetic
composition. This can be changed by chemistry, but unless one is careful, this
can be dangerous. Oxytocin, a nine–amino acid peptide – is instrumental in monogamous
behavior of prairie voles known to pick a lifelong mate. Later studies
demonstrated that the chemical contributes to trust and social interactions in
various animals, including humans, though it has not been studies enough for
its effect on humans. However, oxytocin and a related molecule called vasopressin
are known to promote various types of social behavior. It can intensify
negative memory of social experience and increase aggression and violence
towards persons who are not part of the same social group.
Our emotions are based on genetic imprint and past
experiences. If we could map it properly, the chain of differential inertia can
explain all behavior – the so-called freewill or choice. For example, anger is
the sense of failure to control one’s own surroundings. We become angry without
properly analyzing the causes leading to the present situation. Hence the trick
to control an angry person is to remind him of his past achievements (atyugram stutibhih). Ayurveda lists out
the impulsive inertia (vega) that
should be controlled and that for other natural feelings like the urge for
urination, defecation, etc, not to be controlled. Similarly, attachment
(experience of feeling good in the past - shraddhaa)
towards someone considered superior is devotion (bhakti), towards someone inferior is affection (vaatsalya), towards equals is friendship
(sakhya or maitry) and towards inert objects (including money, intoxicants,
female/male body, etc) is lust (kaama).
When these four emotions combine for the same object, it is love (rati). Love can be only between
husband-wife and God-human. All others are lust.
Happiness or fear or hate or ignorance upon seeing someone
or something is an example of diversity of past experiences. Disturbance to the
ratio of fixed evolutionary and functional evolutionary components of the body
(atiyoga or mithyaa yoga) in various proportions (kalaa) is sickness - both physical (including material) and mental.
Aided by time evolution (parinaama)
and conflicting emotions (pragnyaaparaadha),
this creates the feeling of uneasiness. Economic depravity can be shattering. Mental
disorder, substance dependence, and engaging in economic survival strategies
explain destitute behavior among homeless women and homeless or jobless men.
Rape and theft are outcomes of depravity. Affluence can be of different types:
related to money, physical strength, authority, indulgence, etc. It leads to a
tendency of lording over everything and lack of proper value system. A few
people waste more food than the world’s hungry needs.
Limited knowledge makes humans curious creatures. Curiosity
drives a search for explanations. While this search may fit in the realm of
science, it is not confined to the pursuits of scientists and intellectuals alone.
People have strong and systematic preferences for some types of explanations
over others. For example, people prefer explanations that provide a function or
purpose, which, psychologists call “teleological explanations.” In many cases,
we are more attracted to teleological explanations than to “mechanistic”
alternatives, such as explaining something by examining the process. Sometimes
we may believe that not everything has a purpose. Also, if we over-explain, it may lead to false
beliefs; such as conspiracy theories. It is based on some truth content, but diverges
to explain different data points by appeal to a group or entity, trying to make
sense of everything in unified way. Sometimes the data points are coincidental,
or come up by chance. Besides accuracy - having explanations that fit the data
- we also consider simplicity and breadth of an explanation. People often
prefer teleology and ensure that explanations cohere with our prior beliefs and
generate a sense of understanding. But many
things are multi-causal, requiring complex explanations. This creates
diversity.
Can education
help? Talent is inborn, though skill can be learnt and developed. Conveying
science to lay people often involves the translation of complex terms into
simpler ones, the use of metaphors, and the removal of some details. In the
process, some important information may be lost. People sometimes seem to value
complicated explanations more. One study showed that when completely irrelevant
mathematics is added to the abstract of a scientific paper, non-experts judge
the work as better. In another study, adding irrelevant neuroscientific
information to psychological explanations made non-experts less effective at
differentiating circular reasoning from non-circular explanations. Sometimes,
we mistake the name of a phenomenon for an explanation of the event. There is a
famous example from a play by Moliere: “Why do some pills make you sleepy?”
Answer: “Because they have a dormitive virtue”. This does not actually explain
anything, but introducing a concept such as ‘dormitive virtue’ might make one feel superior. Karl
C Pauper calls it the “cult of incomprehensibility”.
Many people do not know much about quarks or leptons, but believe
that these terms play a useful explanatory role in contemporary physics, and
that there are experts who do understand them. The reason for such behavior is
lack of self confidence and a sense of control over one’s environment. Whenever
they could not understand something, they believe in the superiority of the
other who claims to know about it. Changing people’s sense of control can
influence the kinds of scientific explanations they prefer: if one feels that one
does not have control, she/he will be drawn to explanations that promise order
and predictability (moorkham chhandonuvrhttena
– control a fool by twisting facts).
CONCLUSION:
As has been shown above,
freewill is actually not free – it has limited degrees of freedom. Self
organization follows a pattern – radiating away (arka) from the central processing unit (high concentration or uktha) up to the confining limit (ashiti). Since the central processing
unit in humans is brain, the flow is downwards. Hence damage to brain kills or
cripples humans. The central processing unit in plants is the root joint –
hence the flow is upwards and damage to it kills plants.
Like non-living bodies, living organisms also obey
mechanical laws of nature and act according to external forces to fulfill their
needs, though, it is not self evident (paroksha
priyaa hi Devaah Pratyaksha dwishah). All organisms - living or not -
follow laws of nature. However, only living organisms can perceive through
their sensory agencies when these impulses are reflected in the Conscious Self that
illuminates every thing and is the repository of all knowledge (results of
measurement) and processes. Since knowledge, i.e., result of measurement for
any instant, is frozen for ever, Consciousness is universal, immutable,
eternal, unmoving and timeless; thus, is the universal and ubiquitous foundation
of life – it is the Observer of everything that are observables.
