Consciousness & Physiology II

[MUSIC] Stanford University. >> All right, great to see everyone, welcome back, hacking consciousness, session three. Physiology and consciousness part two, really excited to have you here again, just a quick review before we hand it over to our wonderful guest, Tony Nader, again. So, in session one, we essentially learned that nature is structured in layers, and at the most fundamental level, you've got the unified field, in which in this frame work, as, consciousness, and through a technique of transcending, you can access that consciousness, that unified field, and then in session two, Dr. Nada basically did a really nice review of the field of, human biology, and cognitive science. And introduced us, essentially to, the hard and easy problems, that are faced, by the scientists in these fields. And also, in terms of what are the different states of consciousness that we have within these fields. So, then he also presented the thesis that matter is just an appearance of consciousness. That's a really big idea, and, a very very big idea, I'd say [LAUGH], and I'm really curious to see, you know what. Some of the proof points are from Dr. Nader and how you could possibly arrive at that conclusion. So without further ado I'd love to hand it over to Dr. Nader who will talk more about it thank you. [SOUND] [APPLAUSE] Good afternoon. I will [COUGH] start by reviewing quickly what we have covered before. Michael did a great job. But just going through the slides. We defined consciousness, and with respect to other possible ways of looking at awareness, alertness, and then we state there are different. States of consciousness that we do actually go through, waking, dreaming, sleep, but we have different impaired states of consciousness that can go from anesthesia, to coma, to very great awake states of consciousness, they are all good. State of consciousness that also can go from hallucinogens and different states of drowsiness and awakefulness all the way to what's called higher states of consciousness by people who experience things like spiritual experiences of ecstasy. In the east it's called samadhi, nirvana, transcending. So consciousness has all kinds of aspects and, qualities to it that we experience that is the changing relative consciousness and we wonder if there is something that is pure non-changing field of consciousness. We looked at the different aspects of consciousness in terms of wakefulness and arousal, and activity, and then we found that there is a correlation between these different states of consciousness and brain activity. In this case for example the brain metabolism, but there are different analyses of electroencephalography and different analysis of PET scanning that shows what happens in the brain in the different states of consciousness. We also touched on the field of how information is processed, and that it's not also always conscious, but there is some subconscious implicit perception. Implicit learning and unconscious reality. We also define two kinds of generally consciousness at background, consciousness which is what we acknowledge to be ourself, who we are, our identity and what are the specifics of consciousness which are our wishes, intentions. Desires that project on that identity, on that self consciousness. There is individual consciousness, we know what we are conscious of,. How can we decide whether anyone else or anything else is conscious? And as Michael said, we touched on the easy problem and the hard problem. The easy problem is the relative problem which takes us to the neuronal or neural correlates of consciousness which means what's happening in the brain when we are aware or experience anything, and that's relatively easy. It's still not yet completely understood but relatively we can say one day we will. Discover how, when we look at the flower we have a beautiful image of the flower, we acknowledge the color of it, and we know that it is a flower, but that can happen through the different parts of the brains that we covered and there are, as we said, primary areas of perception and then there is the associative area. The association areas which seem to be more correlated to when we have actually. Experience of consciousness and that is the reticular formation which works as. The thermostat of consciousness, waking us up and making us asleep so there is these different. aspects of neuronal activity, brain activity that we know are directly correlated with our alertness, our wakefulness and also with our experience. Now the self there are different levels of ourself. We discussed the physical self, and the nonphysical more thought level self, the physical self of the body, the awareness of what's happening in our physiology, and then we checked a little bit about time and how time is processed in our awareness. Then, the main problem that we want to. Handle is what is really consciousness? And that's the hard problem, hard problem for scientists. It's usually taught in terms of Qualia, which means individual moments of awareness or continuing. moments of awareness in which we are aware of something that is more than just the redness, the red of the flower, but the actual redness of the flower and what it causes to us, why we are feeling it's beautiful, why we are feeling we like it, why it brings memories, it brings, subjective experiences and it becomes personal and it enters in our life and it has a meaning. So all of these moments of consciousness that we experience in a very subjective way that are very abstract, its very hard to find why and how the brain brings them about. This problem of consciousness, in terms of the hard questions actually takes us to more than simply the basic feelings and scientific understanding of correlates of consciousness. But it takes us to all kinds of questions that are philosophical nature: determinism, free will, is there law and order in the universe. What's the universe really like? To what extent we can depend on what our awareness or our consciousness tells us. We took the example that we see the sun moving in the sky, we say the sun moves. From the east to the west, but then when we analyze properly, we find that it's the earth standing around the sun, so our sensory perception is sometimes misleading about the reality of things, and that's in a very classical term, but even when we go further and look at the quantum mechanical reality, we find that [COUGH] the quantum mechanical. Which is the basis [COUGH] of all that we call classical. Which what we encounter into how objects move, how things are perceived. That there is some fundamental aspect of nature, in which particles are not localized they are, have a probability to be anywhere. An electron has a probability to be in a very large number of places, practically a subatomic particle can be almost anywhere in space, and it is when the observer looks at it, that it collapses at a point. Since we are all made out of particles, does it mean we are also potentially in every part of space, and that we collapse somewhere. All of these wave function analyses and all of these aspects of modern scientific understanding and findings of quantum mechanics, really tell us that the senses give us very, very vague idea of the reality. We know that for example our ears can hear only a certain frequency of sound. Our eyes can see a certain frequency of light, and suppose that we had a system in our nervous system that instead of seeing the electromagnetic field we could see, let's say. The magnetic field, or we could see the gravitational field, then all this space that we are around that seems empty and has nothing in it, we would actually be full and solid. It would become opaque. So, there is a relativity on the reality of what we experience because gravity is everywhere, suppose that our system. could see gravity and therefore would be flooded with gravity. We would be living in walls. We wouldn't be seeing anything. So [COUGH] this really brings to our awareness the relative nature of our, our sensory experience. This has led to long discussions in science and philosophy, about what is real, and we have discussed a little bit about uncertainty, in nature, and different aspects of the laws of nature, going as Dr. Hagelin and the first session presented from different layers of reality all the way. to the unified field, and we discussed the different kinds of realities that ultimately are classified in our general understanding, be it philosophy or science, and there is the material reality, the physical changing reli, re, reality, and there is that reality which is mostly now concentrated and, and and going around the field of consciousness. That is the nonphysical, and it has its own reality also, because it is and through consciousness that we experience love, that we have subjective feelings. That we have fears that make us make decisions, that we have attractions, et cetera, and that is another aspect of our own reality. There are two kinds and sources of knowledge that we have also, and that one is a subjective level, which is using our reasoning, our intellect, logic, mathematics. These are really subjective at levels of understanding. We use mechanism inside our consciousness, inside our awareness, to say that one plus one equal two and we create equations and debate on these equations. We try to understand the universe. This is not something which primarily is an objective reality, which is based on matter and physical structures. It's something which is totally a phenomenon of a dynamics that happen in consciousness. So, we face the reality of, [COUGH] the reality question, [COUGH] which is normally considered in philosophy in terms of ontology, which is, what is real? What is, what does our perception show us? What is fantasy? What is dream? What can we trust? And for us humans, we said there is one thing actually that we can trust, and that is that we are conscious because when you look at all the data and all the findings and all the analysis, ultimately all the physical world is not as trustworthy, except in relative terms as consciousness which means, in absolute terms, everything is changing. Everything is dependent on the mechanisms of perceptions that we have. For instance, a geiger counter will see the universe differently from a human brain. How does the fish see the universe? How does the tree see the universe? How does the particle see the universe, how does a different machine with a different kind of computing see the universe and what is the real reality of the universe, it is something that is still open to discussion in terms of scientific understanding. There is one thing for us humans that is absolutely sure. That is we are conscious, and that is a basis of a long philosophy that has emerged from this and the questions of where is this consciousness coming from, where is this consciousness coming from, and in. this area there are two different growing categories because in this slide, there are different theories we don't want to go through them necessarily one by one. We can see that they are divided into two. There is the vision of our reality and our universe, that we have two realities. That's the dualism part. It says that is something physical or material, it chooses to be called always materialism or material value of life. Now if you hear the term physicalism its because there is a difference between energy and matter and there is, when you're going into quantum mechanics matter is so non local, it's so much just waves and fields that you cannot call it matter but it's still energy and it's still something that is understandable in terms of transformation of energy and so scientists and philosophers started to say OK it's not materialism, it's physicalism. Anything that is physical. So the dualistic perception of our reality of the universe or pluralistic if you like, has two things. It says that it is matter, or physical variety on one side, and there is the spiritual aspect, that is our mind and consciousness on the other side. This was something since Descartes that has been taken the Cartesian approach, as there are these two. The problem having these two is not an issue, the problem is how do they interact with each other and which one is really real, and whether one comes from the other, how is it possible that one would come from the other. That's the main question. This question faces the monistic perspective. Monistic perspective is an opposition to the dualistic understanding of consciousness versus matter. That is monism says it could be materialistic monism or it could be idealism and that's what we're seeing here on this, on this slide. The materialistic monism says there is nothing but matter. Forget about consciousness, consciousness, if you're conscious fine, you're conscious, but it comes from matter. Matter has evolved it has produced the brain, the brain interacts in a certain way with its own self, and it produces something that we call consciousness. The other side is not to the contrary. It's all, it's all actually spirit, it's all mind, it's all reality of one thing that actually kind of somehow, we don't understand how, it shows up as matter. And this, there are idealism in this sense, or neutral monism, which says okay, there is one thing, we don't know what it is. And that one thing produces both, actually, consciousness or non-material reality and material reality. But the origin is one, always the origin is one. Now, we're not going to go into this, this kind of forum about creation and god and all of that. We could but it is not the idea to go into belief systems and all of that. We're trying to analyze consciousness from a scientific perspective. Now if we go to this monistic perspective, the main problem in monism is how one comes from the other. That is the main problem because you could assume anything. You could say there is, there is a God, there is a creation, there is a universe, there is consciousness and all of that. The problem that scientists face is how this non material reality becomes material. Or how this material reality, physical reality creates the non-material. That is the main issue. And how will they interact. The easiest solution is to say, either this exists or the other doesn't exist and that's usually even easier than trying to find the logic. Now what comes to our help, is the greater and greater understanding of what physics is, what the physical reality is. So, you have seen this chart, and I'd like to repeat it a little bit because it's very important, cause when modern science analyzes, let's say, this is the whole universe, but here we are seeing a society, is made out of individuals. Individuals are made out of organ systems, organs, tissues, cells and molecules and then when you look at the molecules and the matter fields and the force fields, you find that there are four force field and matter fields that are the, you know, different electromagnetic field, weak force, strong force, and the, gravitational force. And then, gradually, these have been unified and Nobel prizes have been given to those who have found this unification that ultimately brings us to the conclusion that there is a unified field. So there are unified field theories today that explain that there is one reality. It's really abstract. It's in a sense non physical. And from that reality in some ways, some vibrational ways, something emerge all the fields and then the fields and they're vibrational forms, et cetera, they create quanta of energy, this quanta of energy collect together to create atoms. Atoms collect together to create molecules and so on to create the entire universe. So, when we look at, consciousness, we can say, and this is the assumption, this is the, theory, this is the presentation. That consciousness is actually that singularity, singularity means single, it's not multiple, it's one reality. And that one reality and one single reality, one unified field reality is actually consciousness. And we're writing it here with a, an uppercase C. So the proposed solution that I am proposing to you is that consciousness is primary. And in fact, we don't have to worry about how it creates anything physical. [COUGH] We're going to say it doesn't create anything physical as we know it. So we're going to follow this logic a little bit, and see how it takes us, where it takes us, how our reasoning can make us believe that this is possible. So we're saying that matter is just an appearance within consciousness. So that is what I like to call the hard solution. The hard solution because it's a simple solution in a way because consciousness is all that there is, that's all that we know about. It's the most intimate thing about us and that we know about so we're fine. We know we're conscious. That's one thing we know is there but what happens, what we see you know. Is it really like this? Does it change? Does it, what is its real nature? We can't really grasp, but we grasp consciousness so it is simple for us logically to say that there is consciousness. It is hard, because here we say, consciousness is singularity, yet we see multiplicity, we see people, we see chairs, we see trees, we see galaxies. This is multiplicity. How can this be possible? So, we discussed a little bit, these points last time, that consciousness, why this is simple and why it is hard, for example. The hard part is certainly, that what we trust most, which is our senses, usually, is in fact going to be said to be the most deceptive thing that we have. So, that's a hard solution to accept. Something hard to digest. And, so, in that way we have the different aspects of reality. To help us. Understand the hard and the simple part. We just have to, try to look into history and put ourselves in different dimensions and see for example when people lived with what what they used to consider the geocentric universe, which means the earth is the center of the universe. This was a belief, a dogma. Everybody believed in that. That perception created all kinds of theories about the movement of planets, about the universe and how it works, etcetera. And it was very hard, that's again hard and simple, to accept that the Earth is not the center of the universe. That actually our planetary system, is heliocentric. To accept that was very hard, because everything depended on that logic, on that dogma. So on the consciousness of the people, it was very difficult to accept that, and in fact, as we know they fought people and it was a big issue when we started with Galileo and all of that trying to say no, we are not in the center, the sun is at the center. The space time experience, also. You know, when they analyze the speed of light and how speed moves, etc, we don't need to go into these details. There were impossibilities in science to understand how could this be? It's impossible to solve the problem. What you got is some Einstein who said something absolutely unbelievable and that is that space and time are related and they are both relative. The thing which you most believe in that you're standing on this ground, that time goes by the clock, that you live so much it's completely relative if you were to travel at the speed of light time will stop. You will not age, and the space will completely change. It will either dilate at a certain speed or will contract, will actually physically contract. This hard thing that we are sitting in can shrink. Completely shrink. Becomes like a point. That's their theory of relativity. This is, as if, counterintuitive. It's hard to digest, but that is the reality and that's the only solution that actually gives an answer to this hard problem. In a similar way, we are posed today to ask ourselves these big questions and see how we can actually solve them and that is where the answer comes. So the answer comes from the fact that we said consciousness is primary and I would like to encourage you to raise your hand if you have, in the following minutes the question there's something that I have not explained completely and you want to clarification, please raise your hand and we'll make it an interaction. So we all understand what is the assumption, what is the theory. The theory is consciousness is primary. The problem that we have is how all of us come to be as we are and our universe come to be as it is from this field of complete abstractness. In order to resolve this issue, we have to go to a question which is very simple in a sense. What is consciousness? What is consciousness, meaning what are the dynamics of conscious? What does it take to say consciousness. To say consciousness you have to have three elements. Without these three you cannot have consciousness. You have to have an observer. You have to have the observer observing something. And there must be a process that connects the observer to the process of observation, to the observation, to the object. Is this clear? Is this, understood? Because conscious, what do you mean I am conscious? I am conscious of what? You must be conscious of something. Otherwise there is no consciousness, alright? So the consciousness, if we're saying consciousness is primary, it means there is a field which has a self referral auto referral reality and its quality is that it is consciousness. Okay? Now I have developed these different aspects of consciousness. We'll see how it comes to us. Is that will allow us to study consciousness. We study consciousness by saying that it is something that has three values. There is an observer, there is an observed, and there is a process of observation. The observer feature can be quantified in terms of its, what we will call, its observerhood. It's a new English term [LAUGH], which I hope will go in the dictionary [LAUGH]. And we're going to give it a simple, a symbol, O is for observe, observing, etc., and the R is for observer because you're going to see observed and observing. Now what is this O R in consciousness, in this primary singularity of consciousness? How much, how big is it? It's infinite. It cannot be otherwise, because there is nothing else but consciousness, that's what we are agreeing. Since there is nothing else but consciousness, the quantity of O R which is observerhood which is the ability to observe is infinite, okay? Now what is the object or observed again that's another new term [LAUGH] observedhood [LAUGH] the ability to be observed to be an object. Now they will call it O with a D for observed, the D there, Okay, now what is in this primary singular observed, what is observed? Observedhood, it's infinite because there is nothing but itself. Okay, it's also infinite. It is observing itself, in fact. This primary consciousness which is the unified field is only observing itself, so its ability to observe is infinite, and the ability to be observed is also infinite. And the observedhood quality of it is infinite. Okay, so, in the singularity of consciousness, observedhood is infinite. So all the equal infinite. >> [INAUDIBLE] What What do you mean by the ability of being infinite? >> [NOISE] You see there is consciousness and consciousness requires three values now these three values are, we are talking in the singularity and the unified field in the oneness of existence. Let's imagine that there is a time when, we all are not dead, nothing is dead. It's just before the Big Bang. Okay, just before the moments of the big bang. And there we're saying, the theory is, what we're presenting, is that there is consciousness there. Okay now, it's not to prove that there is consciousness, but this is the proposition and when you make a proposition, you start to see, how it can make things work. Does it make sense? Could it lead to logical conclusions? So the problem we're facing is how this consciousness actually leads to differentiation. The fact that it is consciousness already contains within it the three qualities of observer, observed and observing. But the three qualities of observer, observed, and observing are infinite, are non, non-local, they are everything that there is, and the, before the big bang, okay? >> When, when you come to that conclusion, we are oft, oft to say that there is a consciousness we have to be conscious. So it only happens when consciousness becomes conscious, and when that happens, then therefore you have to include those three items. If consciousness will not become conscious then the items that you just described will not happen, but. >> there cannot be consciousness, why should we call it consciousness? We could call it, love, we could call it feeling, we could call it anything. We're calling it consciousness, we are making the logical decision because we want to hack consciousness we are deciding, you know, that okay that is consciousness. Let's see where this kind of logic leads us. That's how the logic is going. The thing is, there is no proof of consciousness except in terms of personal experience. So, people experience consciousness. They go through, you know, they meditate they have higher states of consciousness. They have samadhi they have nirvana. They take a drug they get hallucination they sleep there is no wakefulness. They dream the consciousness go though this. There is no way to tackle consciousness except subjectively. Cause there is nowhere you can see if I am conscious or not. You know you're conscious. I could be a zombie just telling you stories [LAUGH]. So, what do you know what I have in me as consciousness? There is no way to experience or analyze consciousness except one way. Except subjectively. So there is no way to come to a deduction and say, therefore, that is consciousness. The way we're going to do it is like in mathematics. You take an axiom, a theory, and you say, I'm going to suppose that consciousness is this, as I'm saying now. Consciousness is primary. Consciousness is singularity. And see if I can from this logic deduct certain things that actually will work. If they do work and they obey all the laws that we have seen. If, if they answer also many questions that we have not been able to answer. Then we can say, well, it is a logic that can make sense. It's a theory that could be considered. So the proof of the theory, in this case, is by the practicality of its answers to the questions that we are having about consciousness, so we are reverting the problem, and taking an assumption, and try to see if this assumption could make sense. Okay? >> I was just thinking it might be helpful to equate consciousness to silent intelligence. Because. >> I think if you have question it's good because the time is limited and I have to go through my theory not yours [LAUGH]. [LAUGH] We can see at the end, if we have time for other theories. Okay, but any questions about this theory that I am presenting? All right, so far we say fine, there is nothing but conscious, it's a theory. I mean, you can't. And I'm saying, this is what it is. Of course, how did I prove it? I didn't prove anything. I just giving you a, a proposal of something. Because we are saying it's consciousness, we are saying, okay, it must have these three values. But these three values and the primary state of its own existence are all that there is. There is nothing else that's our supposition already, so this is included in the theorem, it is included in the assumption. Okay? So this is the assumption and therefore similarly, the observinghood, meaning what connects the observer to the observed is the system of observing. So the observinghood and that quality, oh. Superscript G is also infinite. They're all infinite. It's three infinities we have. Okay, that's the theory. Now, what does it mean that O R is infinite? Now we know O R is observer. Okay? It means that consciousness has no limit in it's ability to observe, yet it is always observing itself since there is nothing else to be observed, okay? [LAUGH] Now when we say the observed is infinite, it, it means that consciousness is all possible objects because that's objects observed. At the same time the only object is actually itself. Okay similarly when we say the O G is infinite it means all possible relationships between observers and observeds are implicit in consciousness. But the only possible relationships in consciousness is itself within itself. Okay? It's a theory. It's an assumption. So far so good? All right, now what is consciousness, then? Consciousness we can start to define it now, with its constituent elements. Instead of going into what is the brain, and how the brain can create this, what we are doing is reverting the problem altogether. We are starting from consciousness and saying, what is consciousness, what does it, what does it contain? What is it actually? Can you define it? So the, consciousness we are saying here is the togetherness of the three features. The observer, the observed and the observing, which connect them. Each of them is of infinite value. Okay? So this is just for mathematics purposes. We can write it like this ultimately. That consciousness equal consciousness bracket with that is consciousness with a, with an uppercase c. Equals. A reality in which consciousness has infinite observer, infinite observed, and infinite observing. So infinite observerhood, observedhood, and observinghood, okay? We are, we are agree on this? >> Why do you say that the observer can only observe itself? >> Cause there is nothing else but itself. >> [INAUDIBLE] infinite of material [INAUDIBLE] >> Yeah, but that's itself. >> [INAUDIBLE] observer. >> That's itself. >> All three are just one. >> Just one. That is the the three one structure of consciousness. >> So then why [INAUDIBLE] >> We need three because it's called consciousness. [LAUGH] If it was called imagination I don't know it could be ten, or twenty, or million, or infinite. But consciousness at its basis, to be conscious of something how can you be, what does it mean to be conscious? It means there is an observer, who is conscious observing something is conscious of something, right? So you are forced to have a reflective relationship in which one side is actually an observer and other side is something that's observed. That's why it's consciousness, it's reflecting on itself. But what connects the observer to the observed? Some kind of mechanism. What is it? It's own self. It's own singularity. What we are doing here is defining consciousness with an upper case C. As being the reality. this is the primary singularity. As being the reality in which observer observed and observinghoods are infinite, unlimited, and they are the same. There is singularity, they're exactly the same. So you're observing yourself. It's a self observing mechanism. >> And that only applies to the example that he gave about a point before the event? >> Yes. Because in daily life they're really not all the same. >> Exactly. So that's a special example. >> That's, that's the just. Yeah just, I'm just trying to tell the scientists, come on this is what happened before the big bang. Which is something nobody has any idea about. [LAUGH] And when you look at the calculations, [LAUGH] when you look at he calculations of mathematics, that's why they tell you, we know just a fraction of a moment before after the big bang. But what happened before the big bang. All the equations collapsed. All the physics equations that analyzed what happened exactly at the big bang, or before the big bang, they take you to some crazy place. Where energy is infinite, or time is zero. They get into all kinds of things that don't make sense. So I'm saying, look, I'm giving you the answer. [LAUGH]. >> I was raised with, I think, a simpler definition of consciousness than yours and that is, that consciousness is what you have less and less of as you go to sleep. >> [LAUGH] Yeah, that is relative consciousness. We'll get to that. That is not your consciousness that you're experiencing now, you know. That is not, that is the big C consciousness. That is the consciousness, and it's good you pointed out, before the big bang. That is just pure existence, the unified field In which all these values are infinite. Self referral, infinite experience of pure existence consciousness. Okay? Now the problem with faith is fine it's sitting by itself happy and all is good. Why does it bother to create this entire universe? How come from that one consciousness we're getting this multiplicity of concsiousnesses? And we see how we can do that. Which means, what are the bits of consciousness is that you're asking about like my consciousness or your consciousness or something. We can define these bit of consciousness at capital C, but it could be just because it's at the beginning of a sentence. It could be lower case c. It says any consciousness any bit of consciousness is the bit consciousness but it's this quality of consciousness in which the observer is O r and you see here I wrote it with a lower case r. Is that Or is X, Og is Y, and Od is Z. Which means now we are defining any bit of the experience of consciousness in which there is an observer. How much he has observerhood quality is defined by O r In this case O r equals X. There is an object to be observed. You know, you're looking at the flower, you're looking at the planet, whatever you are, this is the object. And that object is observed equals Z. And then you are living in this universe of ours in which there are ways to look at the planets or to look at the flowers which are defined by the electromagnetic fields. By this, by that, by all the laws of nature that connects you as an observer to the flower that is being observed. And these are what we would call the laws of nature, and they are defined in this particular case by the observing, which has a value of Y. So any bit of consciousness can be defined by such an equation. Okay? So, therefore here is says, you know, the C of alpha or a bit is equal to, like this, it's the same as this kind of equation. Now we still haven't answered how this goes into multiplicity. We have, we have infinite potential observing infinite, pure, unbounded consciousness. And we have said there are bits of consciousnesses and they could be defined. But how this comes to that? What makes this one consciousness become many? What makes the one become the many and gets differentiated. So, here is a bit of what looks complicated but it's actually very simple. It says for the singularity for consciousness, each of the three features of consciousness can be seen as dominant. And this gives three possibilities. If you look at, observer by himself. Don't look too much at this, it'll complicate life. >> [LAUGH] >> Too many symbols. But it's just one way to write it. Look at me. >> [LAUGH] >> [LAUGH]. You are the infinite observer, right? You're sitting there, I am infinite observerhood, I'm infinity in terms of observer value. How much do you have, yourself, as an observer, of actually the value of being an object? As an observer, so when O r is seen and looks at itself as being infinite its actually has zero object quality and zero obs, zero observing quality. The observerhood is absolutely infinite, therefore it cannot tolerate to be an object in a sense. >> Can it not have all the properties of the other? >> Well then it would be the big consciousness. Then we would be talking about consciousness. The big consciousness with a capital C has all, has all, the three qualities together. Now we are, intellectually trying to analyze what is the component in OR being infinite, what would be the component OD and OD? They're zero, because that OR is infinite. It means it tolerates nothing but being an infinite observer. So observer hood is infinite. Observer hood is infinite, itself it doesn't see itself as an object. Do you follow? Here there is, is a duality in the problem, because we said it's the same thing, okay? The same observer when he looks at himself or herself or itself, whatever it is. The same infinite observer when it looks at itself as an object, it sees itself as an infinite object and it sees itself as the dynamics of infinite potential of observing, but when we analyse. That this, there are three values and the one value of singularity of consciousness, there are three values. Now we're going to say, well we're not any more analyzing the primary value of big consciousness, we are looking at its components independently. And now we take the observer isolated and say what it is. Well, it's an infinite just pure observer quality. There is nothing else within itself except being an observer. Okay? And, and that is what leads to the fact that when you look at any of these independently, you find that they have none of the other values. They are infinite object, infinite subject, and infinite process of observing. You see the difference? Not so clear? >> Why, why isn't it small [INAUDIBLE], it's smaller than the [INAUDIBLE]? >> Because it's 0, I, I didn't go through the definition, that the big R is always mean infinity, infi, means it refers to the capital consciousness, to the big consciousness. So therefore, is there any quality of observed-hood in OR and its zero so it takes a lower case d and a lower case g. It's just, it's just a way of writing. >> Are you saying that since it is infinite and has all possibilities. It's free not to observe or to be an object at a given time, and that's one condition and you're defining that. >> Yeah, yeah, exactly. That can be seen like that also. So that as an observer, I am full of being an observer, within myself. And I am not to be seen as an object. There is nothing but that reality, Okay, so how finite experiences emerge in consciousness. The reality is that there is three-in-one nature of consciousness, this three-in-one nature of consciousness that we're talking about is a concept. Okay? But this perfect symmetry of the singularity of consciousness is broken by this concept. The concept that there are three is a concept, it's not real [LAUGH], it's a concept because there's no other way it's consciousness and therefore we say there are three. So this concept, even though being a concept, it breaks the symmetry of the singularity into three values. And the reality is that consciousness cannot exist without the three. Yet the three creates a split within consciousness into three values. Because it is consciousness again. Okay? Now we're going to analyze the situation, which is very interesting, as we start to go into the final analysis. Of what consciousness really is, and how the dynamics emerge. And that is, we're going to look at how OR goes from infinite to zero, how that is possible. Okay, as we saw earlier, OR is infinite, therefore, these are zero. OD is infinite, therefore these are, other things are zero, that's a critical point, when OR which by its nature observes, observes OD, which is itself anyway, it sees an infinite OD, okay? You follow me? But that infinite OD is a feature whose OR is zero. You're following me? We just said that if it's an infinite OD. It is, actually it's the OR within it is zero. Okay? So, the OR, the big OR here says I am infinite OR. I look at myself as an object, but as an object. What is the object observes, nothing. The object has zero observer ability. When you look at the stone, you see how much is the stone is looking at me, zero as far as I'm concerned. Okay from a gross perspective. So the object has zero observer ability. That actually creates a shock in the observer quality. A shock in a sense. It's the observer has suddenly realized it is infinite, but it can also be zero. There is a situation. In which the observer quality or factor is zero, correct? All this is on the level of concept. This is the Big Bang. This is how the Big Bang happens. The infinite observer, looks at itself and sees that it is possible for its own self to be zero. So the entire infinity of observerhood collapses to zero. There is a huge compression. That compression, that infinity collapsing to a point explodes in all possibilities back from zero to infinity. That's the Big Bang. Any questions? It's obvious. [LAUGH]. [APPLAUSE]. So why the Big Bang happens? They say at beginning of the Big Bang, energy was infinite. Its temperature was huge and there was a huge expansion, that's the thing. The reason is, when you, when you compress a gas, for example, what happens it heats up, hm. Temperature goes very high. These are concepts, you know, we'll get to why we have these concepts, they are part of the same thing. When you're compressing and filling the tire of your bicycle, you are repeating the process of how the Big Bang happened by creating heat and temperature. [LAUGH] In a way of course don't take it literally. So when the infinite observer collapses itself into a point so what is happening, infinity is now in a point. I am an infinite observer, but I see that I could be zero observer, like here. Because I am an object also. Being an object, I am zero observer. Therefore there is the potential for me to be zero. That is the compression of infinity into a point. The compression of infinity to a point leads to an explosion. An explosion of what? An explosions of patterns of qualities and bits and pieces of relationships between zero and infinity. All possibilities emerge. So what you get from this initial pattern of three values collapsing into one point and exploding. It explodes between zero and infinity, in all kinds of possibilities. It dwells to move back to infinity. So, we'll come back to that. Let's see what happens then, you know, we say we have the Big Bang. The theory I am presenting to you is that we don't have only one universe. We have an infinite number of universes. And in these infinite numbers of universes are all the possible combinations of anything between zero and infinity. Any kind of possible observerhood, observinghood. And observed hood are possible. Anything, absolutely anything you can ever imagine in any shape in any form in any pattern. And they emerge everywhere in consciousness. Nothing emerges, because actually, consciousness is just a play within it. It's just a simple play within consciousness. It's ripples within its own reality. But since it is consciousness, it could have been infinite consciousness at the beginning, it became zero consciousness. But now, let's say, for the sake of example, plus one consciousness, plus two consciousness, plus three consciousness. These are bits of consciousness. You can say, the stone is a bit of consciousness. We will come to how we can, we can see that. But, we're saying this had exploded within itself. And to all of these different patterns, from zero to infinity. One of these patterns, one of these patterns has the ability to define Og here, this is our universe. In our universe, one of these patterns decides that we'll have the speed of light equals to whatever we know, c, Planck's constant is h, and the Newton's gravitational constant is G. So that's our Universe. In our Universe, these are all the values that define Og in our Universe. How many Og's are possible, an infinite number of them, an infinite number of universes. Which makes it that in some universe, you will only live for one split second and you will vanish. In another universe, you could be immortal. In this universe of ours, we live whatever our condition is because we have those constants. This is a big question about physicists and scientists and all of that. They always say, if the universe, our universe, had even the slightest change in c, or the slightest change in Planck's constant, we would not exist. The galaxies would not form. The planets would not form. We would absolutely collapse. Okay fine, there are universes where this happens [LAUGH]. There are plenty of possible universes in which actually this happens. Why because this explosion from point to infinity has all possibilities. We are just one possibility and that one possibility happens to be this one in which we have a history of fourteen billion years and we tell our story about this whole thing [LAUGH]. >> So before the Big Bang, since the only thing that existed was consciousness, that means that the thing that triggered that explosion. And and the contraction into a point of similarity is itself. >> Itself, and its nothing came out, nothing came out except patterns within itself. Patterns within itself, It was one and then it is three. It is three and now it is multiple. It's the same thing. What are these bits? They are all bits of consciousness, nothing else. What we are, this is the conclusion, what we are made of is patterns of consciousness that's the answer. What we're looking for as what is the stuff of life is just ripples of consciousness, patterns of consciousness now because it's patterns of consciousness, when you are trapped in that pattern you can see things as a tree, a hole, a house, a story, and our lives, and our history in the universe, these are just our condition in life and our Og's that define how we are going to experience these patterns. We are stuck in these patterns. We are not you know we can evolve and there is a system where one can evolve and reach higher states of consciousness. And actually discover the reality to be infinite and unbounded and find the solution to this and that is what all the sages have been saying about this and we'll come to this if we have time. But so I'll move on. So that is the reality. So, we said there are all possibility universes. In which all possible relationships of these three factors exists and that this creates an infinite number of patterns of consciousness. And that, all that there is. All that there is is patterns of consciousness. There is nothing but patterns of consciousness. So, the material and physical world are just patterns of consciousness,having all possible observedhood, observinghood, and all possible observerhoods. Now what is energy? That is really as we said, because now we have to start examining the things that we say are real, that emerge from this. So we said that when all O R goes from infinity to zero, a huge compression occurs and this is seen in the very high as the very high energy or temperature after the big bang. Now what is space? The expansion of the universe in the Big Bang is the expansion of observerhood. In all possible values now from O R being zero, back to O R being infinite, because it has come to zero, and finding that it's zero, it was compressed and exploded and on the way back to infinity, it's going to meet all the intermediate values within that expansion. And therefore space is what is really this expansion back towards infinity. So the universe it cools down as O R moves back towards infinity after the big bang. What is time? Time is an illusion in fact. Because all of this what happened that we said happens, is actually happening simultaneously. It all happens within the nature of consciousness. It's not that, now consciousness sits there and thinks, I am one and I am actually three and if I am an observer I am infinite but I am also zero, therefore I'm going to compress myself and become so many. This is, all inherent within the nature of consciousness, that it has a dynamic within itself, that is of infinite possible patterns. All kinds of possible patterns. So, now either the good news or the bad news. [LAUGH] How we experience time sequentially. It's just we are trapped in a universe which has a certain pattern of consciousness and that pattern of consciousness allows you to observe things in a sequential form. It allows you to observe this and then this, and then this, and then this. So when you say time is passing, my life is going from here to here, to here. It is just the process of transformation of the waves and patterns of consciousness that is allowing you to see one thing after the other. So in reality, it's like you take a person who has a computer and never seen a computer before and this computer has infinite number of, things that already stored on the hard disc. Everything is already there simultaneously. But the person has only that capacity to punch certain numbers of things on the, on the keyboard and the algorithms within the programs of the computer create a history for him or for her. And then they start seeing images, one after the other and they think it's happening at a sequence. It's like you're watching a movie on a DVD and you think that these images are happening one a sequence. But it's all actually simultaneously present on the DVD. In the same way, every possible pattern is present in the computer or in the universe. And the illusion of time is just because our own pattern of consciousness which constitutes what we are, our little bit of consciousness, that we as individuals are, allows us to go through the film or through the story in such a sequence. So we say it's a sequential thing. Sequential, sequential. Because it's actually sequential and time passes. But it's all relative.That's how we can explain so many problems in actually physics and time and dilation of time and all of these things. Okay, you're still with me? Okay, so, then perception of time depends on what? Depends on the observer. Depends on the observing and what is being observed and that is really the story of why we see things in sequence, whereas everything is actually simultaneously present in this one field on consciousness, and that is nothing else. So now the question is do these patterns exist. Can we say they are real? Yes they exist, yes they are real. Which means we are not saying we're living in illusion. That's very important because it's not like the theory that everything is illusion, and this is not real, and this is. It's every [UNKNOWN] anything. It's a pattern within consciousness. Consciousness is real, and its patterns are real, and this table is real and I am real and you are real and the lecture is happening. Don't worry about that [LAUGH] and you'll get credit for the course. But it's, but it's all patterns of consciousness. That's what it is. That's simply. So we are negate, not, we are not negating the existence and the reality of anything. Everything exists, in a relative term, everything is real, but what is it, in absolute terms? It's just pattern of consciousness its consciousness as a whole. Yes. >> [INAUDIBLE]. Which our universe is one of them. What governs us to be that one? What is the mechanism that [CROSSTALK]? >> We just happen to be trapped in that one. >> No, I understand, of all the infinite ones, what makes our universe the way that that pattern is? Is that all random, or there is a. >> This is where you can come. There is a random, we can say chaos, that creates all possibility. It's not random because it's sequential you know, it starts with one, it goes to three and then there is the explosion and there are all these possibilities. It's all orderly but all possibilities are there. Now what happens in our own universe is that one of the possibilities is such that blank. You know the blank constant age has a certain value. This has certain value and that creates this kind of universe and this kind of universe it create this kind of evolution. It gained this kind of people, it gained this kind of patterns. And that's what it is. Now there will other universes where the planets will not form. And it will split and destroy in a second. That's another pattern. There will be another universe where you know, there might be people who are living all 1,000 years or living immortally. You know, that is possibilities within the pattern. >> I guess my question was. >> Why we are trapped, what is our karma? >> [INAUDIBLE]. You're saying it's all probability. We, we happen to be one of the inset probabilities that. >> Correct. >> Allows all these different constants to be there in coherence as such that you have insurance. Correct? >> Correct. >> All right. So it's our probability [INAUDIBLE]. Pattern or causes per say. >> Right. >> The keys to get us in here, per say. It's all random. >> On the overall, is kind of random. But once you get there- >> Yes. >> You have order. >> Right. >> You have laws of nature. >> Sure. >> You are responsible. >> Yes. >> There is, you know, responsibility. There is social responsibility, human responsibility, moral responsibility. Because you are living within this observing hood definition and within this observing hood that's the name of the game. [CROSSTALK] Can I move more because there is a lot to cover. >> So is it a cross observation to other universe? >> We will come to this I think when we finish it will be more clear. So who has consciousness then? Who has consciousness? We ask this question. We would say everything has consciousness. In fact this is not the answer I am looking for. No one has consciousness. No one has consciousness. >> [INAUDIBLE]. >> [LAUGH] Everyone is consciousness. If you have it, it's like your observerhood. It's what you're talking about. You have observerhood quality, but consciousness is the three, together. So, that is the problem of being and having. To have is observerhood. To be is consciousness. We are consciousness. That brings us to the problems in science and philosophy about ontology, which is what exists? What is real? What is being? What is becoming? We've all answered them this afternoon. Isn't that fantastic? They have been having, discussing this for thousands of year. And Epistemology. What can we know? What is the truth? What is belief? What's justification? That's epistemology. We've answered all of these. Rational or empirical? Now, how can we verify that, this logic about consciousness that we are talking about makes any sense? First, we are saying we are using logic, rational, that it actually holds ground in terms of rationality. We can make sense. We can make logic Of course our axiom, our beginning point is an assumption. That's all mathematics is like that. There is no mathematics that starts without an axiom. The axiom is a non proven theorem. Non proven theory. You cannot even prove it. By definition, you cannot prove it. But it works, and the fact that it works and creates theorems and makes the universe work. It is applied in Physics, it's applied in the universe. It gives us solutions about the movement of the planets, and the light, and the speed of things, and how we are. We say fine, this axiom is real. But nobody's able to prove this. It's an axiom. Though we can have to in science we don't feel satisfied just because there are reasonably make sense based on axiom. We try to study empirically which means make an analysis and see if there anything like this that looks like it has patterns in it and we can say OK what are the patterns that we know about? That is our physical body as one kind of pattern. Material physical boundaries. The earth, we can study the earth. We can study our physiology. We can study the nervous system. There are structures and these have patterns, patterns of structure. Now, usually we don't study the patterns of the non-material thing because these are abstract things. But in order to come to this conclusion it was not just defense if we sort. I'm going to Stanford it would be nice to tell them something amusing. It's something that comes from a very profound research and [COUGH] study, and mentoring with teacher [UNKNOWN] who has. Gave me this ancient knowledge of the Veda, and it's been 20 years of studying to this. Now I reverse the story by starting like this but the, the issue was, okay we have matter, it has patterns, we have consciousness, it has also patterns. But these patterns of consciousness have not been much studied you know at MIT there was a professor which you know Chomsky who you know looked at grammar and logic and all of that and tried to look for patterns in our way of speaking in our grammar and what we speak when we are young when we do this when we do that. What we have done is look at the patterns of human thought. Is there a pattern in human consciousness? How can you find these patterns in human consciousness? So what we do is go to the study of the matter pattern of thought, so. There are patterns in the physical universe. [COUGH] There are patterns of human thought. It will become more clear as we proceed, this pattern of human thought. So, physical universe, we have seen the unified field. It all comes, everything comes from the unified field. And all of these physical aspects are patterns of the unified field. There is a technology of consciousness transcendental meditation which brings us to this unified field. What are the patterns of human thought? Music for example, art. These are patterns of human thought. Music is harmony, melody and repetition of sound. This repetition of sound in a certain organized way, where does it come from? It comes from the consciousness of the musician and the musician puts this melody and rhythm and patterns and these patterns reverberate with our body they make us feel better they make us feel good they make us sad they make us happy these patterns of consciousness actually why because the musician discovers this in his mind and his thinking. And then creates the music and it influences us. So human thought, mind, intellect, these are also having patterns. We discuss this in physics. Now I move the other set. Science, actually, today is trying to understand all areas of life. Not only physics, chemistry, biology, but also psychology, sociology, art, beauty, morality, spirituality. Why is sciences able to study these? It's because there are laws of nature that determine not only how physical world works, but also the psychology, the sociology. So what are patterns? Patterns are actually structure. You can look at structure and you can look at function. What do these patterns do? And one of the. Aspects of patterns that I have looked at, guided by [FOREIGN] is Veda. Why Veda? Why we choose Veda as an ancient term, in Sanskrit it means knowledge, and so, in English it's knowledge, in French it's connaissance, et cetera. But it's just a word that means knowledge. Now, why Veda and Vedic literature? Why studying Veda? It's really what I look at as the pattern of this knowledge, of this literature. Why the literature? Literature is a product of human mind. You could have, I could have studied maybe some music or something. Decided to go to Veda because Veda is the most ancient knowledge between quotation mark that is available to us, and that knowledge pretends to be all that there is, that it has all the rules of law and the rules of patterns of, of consciousness and presentation of consciousness. Now, since it has been looked at in the past in terms mostly of its meaning, people have translated it and tried to study what it means, it has become like a philosophy, then it become like a religion, and all of that. And, I have looked at this, because in Veda, it also describes the same logic in a way that we have been going through. That everything is consciousness, and as is the atom, so is the universe. As is the body so is the cosmic body which means these are the patterns of consciousness. This is Marci who introduced me to this knowledge of Veda and guided this research that I will be talking to you about. It comes from a tradition of Vedic teachers and he had taken the Veda and organized it into 40 aspects. You hear about yoga and all of that, it's very common, it's one of the 40 aspects of Veda in the Vedic literature. Now, what has been done is not look at these from the perspective of their meaning. We don't try to kind of translate them and understand what is there. We looked at them, as patterns of consciousness, which means what is their physical structure, actual physical structure. So, this is the tradition, and, what the Veda says is something that we are being talking about in a sense, is being a knowledge that has been there for. All time that all this is totality. That you are that, that I am totality and you find them all different belief systems and inspirations they say the same thing. The nature of heaven belongs to man and the Bible would say God created man in his own image. In the New Testament, the kingdom of heaven is within you, and the Quran that they are within all the laws of nature, do you not perceive them and in the Islamic tradition that you considered yourself to be a small atom yet the whole universe is folded within you. So, Marci took all of these 40 aspects of Veda and gave them each a function, and he told me that this must be available in your own human physiology because we are that and these patterns are in the Veda are patterns of consciousness. So to make a long story short I took every one of these aspects. Every one of these 40, and did not look at them from the perspective of their meaning. Just from the perspective of their structure. So, the yoga, for example is a book. This book of yoga has four chapters, and each chapter has a number of the sub division. The function of this book of yoga is similar to a function of unifying value in the brain and the fibers that connect different parts of the brain, the association fibers. So I looked at the structure of the book and then looked at the structure of the human brain, and found that they are exactly the same. So that every lobe of the brain which has four parts corresponded to actually one of the chapters of yoga. Not only as four and four but if you look at this I'm writing here chapter one, this is the occipital lobe. This is not chapter one of the brain. It's chapter one of yoga, and chapter three of yoga. But they are there and their contents and their subdivisions corresponds to the divisions and subdivisions of the brain. Therefore, these patterns of thought which are available in yoga are the same patterns as the physical body, our own physical body, and, when you go and great detail you find that the functions are the same. What you see written here, on these different parts of the brain,a re the sutras of yoga, and they correspond to the different functions that are in the brain. Now in the similar way, I look at all the 40 aspects of Vedan and Vedic literature and find exactly the same correspondence. For example there is a book called Nyaya, and Nyaya is means the lamp at the door, distinguishing and deciding. It has exactly the same function as the thalamus inside our brain, what is amazing is that it also has the same structure as this book, so the book Nyaya has five chapters the thalamus has five divisions. The book of Nyaya, the same book, has 16 topics, 16 subdivisions that define the entire book, and the thalamus has exactly 16 divisions that correspond one to one to these 16 values that are inside the book. So, here we see that our thalamus inside our brain, looks exactly, like that book of Nyaya, which is an expression of patterns of consciousness, that has been expressed, in an innocent way. Now, sometimes when you read these books of the Veda, you don't understand anything, and people wonder what is their value, and that's why Merci has said that their value is not in the meaning that is translated but in their patterns of structure and function. These ideas are a few examples but it's true for all the different aspects in Veda and Vedic literature, in a very detailed way you can find actually, like in the Rig Veda, one of the books, you can find every single nerve and its function to be a reflection of that book, which is called the Rig Veda. Now what is very interesting is that here you can see that our brain has what we call the basal ganglia inside it and this basal ganglia corresponds to our planet and our solar system. That is in term of what is called as eastern astrology or indian astrology, which is called Jyotish. This means you know this hypothalamus correspond to the moon and when you look at hypothalamus to the sun and this to that everyone has an individual correspondent. So our patterns of thinking correspond to the patterns that we have in our actual universe and our actual solar system and when you look at this astrology which is Jyotish and, and Indian astrology, Vedic astrology. The assignment of the functions of the planets, is a reflection of what modern science has found to be the assignments of these structures in our brain. So either we are following the planets or we have projected our consciousness and our understanding to the planets even without knowing what is inside the brain but naturally. Our pattern of thought has been deflected in the pattern of our, life and our cosmos, and what the cosmos is about. I took another book of the Vedic literature that I might, not, and this time I looked at the stories that are happening within it, and you find that the stories are an exact reflection of the dynamics that are happening inside the brain. For example if the king has ministers, then they correspond to the descending and ascending tracks of the nervous system. He has spies and informants, they happen to correspond exactly to the, sensory system. You can have, you know a king, gurama here, and he has an arrow and a bow and, and when you see how it is described it looks like the vertebral column and how the nerves send the inputs back and forth. So like this you can find, for example, these are deities and they could respond to structures in the physiology in quite some detail and this means that all of these values that are found in literature and found in, in concepts or human concepts are actually a human reflection of the physical structure of our body and our body is a reflection of this consciousness value that is found in the Vedic literature. Like that in great detail and I'm giving just small examples of all of these values within our body where you can see in the nervous system every person that has been described in the stories and this values in terms of their structure, and as well and in terms of their function. So there are two books that has been written on this. This one book about Veda and physiology, and this is another book about Ramayan and human physiology. So the conclusion is that the patterns of consciousness are the ultimate reality that intelligence is actually the basis, the consciousness is the basis of matter, and consciousness is all that there is, and it's all of its patterns that we are living and experiencing. That's what creates the laws of nature. That's what creates our physical body. That's what creates our history and experience, and all of this is real but the constituent is consciousness. Now what is beautiful is there is a technology to develop consciousness, and that is, you know, all the meditation, transcendental mediation is what we've studied, was more than 700 research studies that showed that when you act on consciousness you develop the whole physiology. And that is a very important findings because from the level of awareness you can see transformation in the body. You see better immune system response. You see removal of diseases. You see better behavior. You see changes in society also. So that by itself is also a scientific demonstration, of how, from consciousness, a simple technique, you said you close the eyes and you transcend, you create all transformation in the individual physiology and in society. This is an additional demonstration of the relationship between patterns of consciousness being at the basis of what we call matter, and matter is nothing but consciousness. So we know all about consciousness now. Thank you, the time has passed which we took some questions in the meantime. However if there are more questions and people are. >> Yeah, we still have a bit of time, so. >> Okay. [INAUDIBLE] beyond the [INAUDIBLE] how, [INAUDIBLE]. >> [COUGH] The idea brings us back to the unified field in fact and consciousness. See if your awareness is established on that level it's, it's on the previous set of slides, we have to go back. So, you remember the unified fields chart, which said that everything come from the unified field? The assumption is that when you actually transcend. Which means go beyond the relative in your consciousness as an individual. [COUGH] The mechanisms that are within our brain, because we contain the total natural law allow us to go to the deeper levels, and actually go back to that original consciousness. So, the mind, the human mind, has the ability to go to the unified field. And if you go to the unified field, you can experience within it, it's own patterns. So [COUGH] if you are well established in that unified field on the level of your own consciousness, you can actually what we call cognize these patterns, you can see them, and the way you express them are or draw them is through sound. So actually the Veda is nothing but the experience of the patterns, within consciousness and how they evolve, expressed in sound. >> You didn't get it? Or you're not agreeing? [COUGH]. >> First of all, how, if you're equating that, that's, [UNKNOWN] mo this is 40 chapters iiii. >> No this is 40 aspects, 40 aspects and each aspect has a number of chapters and division and subdivisions. Was Yoga only one aspect that I took, but all the other 40 aspects is like Yoga, [UNKNOWN] these are different values of the Vedic literature, and each one corresponds to different parts of the brain, it's not just one example. It's a huge number of detail about the body, and its structure available in the Veda. >> [INAUDIBLE]. >> How they discover that? Why is that Veda, is that? Why So the assumption or the theory or the belief is that Veda is actually describing the patterns of consciousness that create the human physiology and the universe. How do you get there to know that, that, I mean how, how Veda got to be known, is like there are these individuals who, went deep inside of themselves and went into the unified, see you can bring unified, and went into the unified field, so they transcended. And by transcending, they experience the vibrations within consciousness and these vibrations and patterns within consciousness are the laws of nature that we experience and that's why they are similar to the human physiology you see? >> [NOISE]. >> It's identical [COUGH]. I mean [LAUGH]. You see when we say a musician, like Mozart, goes within himself and feels the melody and music comes out. Where did he get to feel that melody. Why does that melody have such an universal appeal. Why is it that after generations and all across cultures, people like it and feel great about it. It's because it vibrates within something very deep within us. There is a harmony, that is universal. These are, patterns of consciousness. We can call them patterns of consciousness, that corresponds to the patterns of our body, and therefore, there is resonance. There is harmonics and that is why we feel something about it. It makes us feel this way or that way. Now, where did Mozart get his music from? From his consciousness. He went and, and he felt this harmony. What we're saying is that if you go even deeper than Mozart,. And deeper than Einstein on the logical level. You actually experience those patterns. But the more basic patterns. And then the assumption is that Veda, is just those patterns and that's how they reflect themselves in the cosmos and in in our body. Okay? But this is [INAUDIBLE] easy problem and the hard problem [INAUDIBLE]. >> Yes, that's the hard problem. [CROSSTALK] You're talking about the hard problem. >> [INAUDIBLE] belong to the hard, to the easy problem, but to the other [INAUDIBLE] >> Yeah, the easy problem is, how to, how the brain works, to create, like, the ability to see red, or to see blue. But not how to experience it. The hard problem is where is consciousness coming from that makes me experience this, this way. So the answer to the hard problem is that consciousness is all that there is, consciousness is everything and everything else are patterns off this consciousness. Now, in support of this we look at the patterns. What patterns physically is our body. Mentally is the products of the mental process, or the experience, and that is literature, you know? And in such case, it's the Veda okay? >> Talking about these non-physical patterns. For example, one, subjective experiences, so obviously is the grand spectrum of our mental activities or emotions [INAUDIBLE] characterization and judgement for doctors, so can you elaborate on these patterns I assume the precedent correlation you have in the Veda knowledge there is something more productive for our existence and there are some that are not. >> Yeah. >> In common, then what happens? Do we have like all sort of different mind patterns and some of them are more productive for us to become more in harmony with others you see what I'm trying to [UNKNOWN]? [CROSSTALK]. >> Yeah, yeah, yeah [UNKNOWN]. Yeah absolutely, because we are in a certain universe and in this universe I took some examples but there are laws of nature. So we happen to fall in this universe in which there are certain laws of nature. You can have the ability to, try to change the patterns and act what we would say against those laws of nature. So that is not evolutionary, that is not helpful that creates pain. That is strain cause you are within a certain context to act within this universe you have to follow the laws of nature. So the laws of nature of this universe, are what makes it, good to do this way, bad to do the other way. That is where also morality can come from. Where is action in tune where natural law comes from. It's because you are aligned with these laws within your universe. [INAUDIBLE] the [INAUDIBLE] formed by or so from the universal conscience and the [INAUDIBLE] there is a [INAUDIBLE] so by talking like that I think there's an implication that there's a sequence happening. Right? But sequence like, like, like you mentioned earlier is also a product of that pattern so that's where I get lost. >> Yeah the thing is that when we say sequence is a sequence in our logic, in our analysis there is a sequence. But in reality, it's all simultaneous. See when you say consciousness is one, but it has three values. Why it has three values, because there must be an observer, observed process of observation. And then if you analyze this infinity going to a point, then it means that it has this and that. All of these are simultaneous, it's not time bound. It's all there, and it's all ripples within that consciousness. So in the simplest form of saying there is consciousness we say it has three values. But in the mo, more complete form it has infinite values. That's the reality of it, of that spontaneous and simultaneous. You know? It's like, without the three values you don't have consciousness, but without the infinite values you don't have consciousness ultimately. And they are all coexistent. [SOUND]. >> If we're stuck in these patterns of nature in this universe, we have to act in according to the laws of nature, if we don't, then creates some strain. >> Yeah. >> But at the same time, the possibilities are infinite, >> Right. >> For these patterns of consciousness. So can't we just change the patterns of consciousness within its, within ourselves. >> Yeah. Who changes it, is it the big C or the little c? And if it's the big C, is that okay for the laws of nature, whereas if it's the little c, it's not okay. [CROSSTALK] That also goes to evolution [CROSSTALK] >> Yeah, it's like where you are, you know where you are, what is your pattern today, and what it allows you do to, and what you choose to do with it. And that is the evolution, the evolution. I do this, I learn this, I do this, I learn this, I add more complexity to my pattern, more ordinance to my pattern, and therefore I widen my consciousness, and I'm able to see and act in accordance with more of the laws of nature. Ultimately, you get to what is called enlightenment, and all of that. What is enlightenment, is that your pattern becomes so complex and so big, that it's able to actually get to the secret that actually it's all patterns after all, and you transcend. That's what transcending mean, you transcend the limited pattern which you feel is your small self, into the infinite self of pure being, pure existence, which is the big C that you get. And you realize that you ultimately are the big thing, only living within this little pattern. But knowing that, and being that, gives you all the power and energy and support from that infinity and more flexibility, wider perception, and that's what we have seen with people who practice these techniques transcendental meditation. because they actually go there, and they experience pure existence, pure being, and they come up more fresh, more creative, more able to act in accordance with the laws of nature. >> And they're able to act as [INAUDIBLE]. >> In an evolutionary way? >> In the future or in the infinity and it's more of a matter of attention. >> Yeah, exactly. The thing is the bottom line, really, in this question is, it's not enough to know things intellectually. You have to actually believe me really, deeply, [LAUGH] and it's a very hard thing to do. You know, it's like making the difference between okay this sounds fine, and actually knowing it, and believing it, and living it, which is the reality that gets you out of the pattern and the, the boundaries of the pattern, it's a different thing. So your pattern might say, okay, I can't think of anything, but I am that thing. And you stay that thing. And you keep growing, you evolve, you change, and all of that, okay? You, I think we give chance to others. There's the. >> Yeah, two questions. You mentioned earlier there's a set of constants that you find in the specific universe. There are a few theories that those constants, they're not constants, they're evolving and slowly changing. >> Yeah. >> So, how do you explain that? >> Then, then you know our universe is a constance that change. This is one of the possibilities. We have saw that you know in classical physics, this is how it works motion of atoms, and motion of particles, and motion of objects. It's based on laws of motion by Newton, and then we discovered that there is quantum mechanics and there is probability and uncertainty. Now we have this constant. But maybe we'd find that these constants have also have been evolving. So what is this? It's part of the story that we are living. In one universe, they might be fixed. In our universe, they might be fixed, they might be evolving. It doesn't, it's really another option within the options of this infinite reality. And of all possibilities. >> If anybody needs to leave by the way feel free. >> Yes please. >> Can you talk about the laws of nature? I'm confused about that, you have the three up there on the board. When we talk about them coming, from the Veda originally, right? Which is sound, and then how can we know them and what they are and are they? >> Well, these laws of nature, like the constants, we know them from physics, we studied them. But all the laws of nature that determine all aspects of our life and our universe are, are infinite in number. These are, you know, just examples of, of constants in our universe that determine how matter reacts with matter. How, what is the speed of light and all of that? And define how our universe evolves based on these constants. And why the galaxies were formed, why the planets were formed, why life on earth became possible. Because of all of these things. Otherwise, anyone of them would change a little bit and the whole configuration of our universe would be different. But these are one set in which we are comfortably living in our own universe. There are other sets, other possibilities. >>You provided a chamber of some reference to explain the state of consciousness before the big bang and how would that result in big bang and, and then you're talking about patterns of consciousness. So is there a mathematical equation that can, that can explain the different patterns of consciousness? >> Yeah, I'm developing these mathematical equations as we go along. But [COUGH] it's you know, we have to realize the big bang is only our perception of a history. But the big bang is something that happened within consciousness also, there is nothing that came out of it. But, in our ability to perceive history in our universe, that is the history that we are able to see. So, okay? >> I feel like if we are only one possibility out of an infinite number of possibilities, right, like, is it even possible for us to come up with what, what is before the big bang theory? Cause we have never experienced like we are carbon, we are trapped in this pattern. So is this possible [LAUGH] this see what I'm saying? >> No we are trapped that we have we have been like these patterns have become like if you want to say evolution has created us as human being to become more and more complex patterns. It's as if you're going from the infinite observerhood, collapsing to a point, and now exploding from a point back to infinite. So the patterns will reach a point where they become infinite again and that's what we would call evolution. You know, planet Earth was formed. And then I mean you know the whole plasma and whatever then it collapsed and then there was the inflation of space. And then the collapse of the galaxies then the stars and then the cooling and then the planets and then the dinosaurs [LAUGH]. And then now, we came and we are more and more consciousness, more and more consciousness, more and more consciousness. So we are actually moving back towards this infinite observerhood ability. That's evolution. >> Somebody else has a question like [INAUDIBLE]. >> So in the, in the realm of the mind tapping to the very bottom of consciousness but meditation essentially. That's, that's the non-physical realm and but in the physical realm, with all these patterns for example, right now our sol, our solar system has been in harmony for whatever time, but yet humans believe in evolution, I had no choice in the genetics that I came up with. I could not go and tap all the way back to consciousness and change that pattern in the physical genetics, inheritance, diseases, obviously there's some that I can influence with yoga and diet and so forth. So, where does that harmony and pattern, or whatever you call it. Is it again random? I'll go back to my first question. It seems like in this universe, as far as physical stuff on planets, there is a way to live off of harmony, rather than destruction. >> Yeah. >> But as a human physical, forget about the mind part that I can change a bit. I'm stuck in a pattern that evolution of this universe was created. >> You can, from consciousness you can change the pattern. This is where, for example, a technique that's transcendental meditation shows that from, from actual mental technology, you can change the body. >> Genetic? >> Yeah, absolutely, >> [INAUDIBLE] >> Yeah, epigenetics has, is a new science now that shows that. You can actually transmit to your children, and you can modify the characteristics of your genetics, by improving yourself. This is a new science which in all twenty years ago we thought it wasn't possible. >> Epigenetics is a recommendation of the genes we are already endowed with. >> But yeah. >> But you cannot change the amino acids or my thoughts or.. >> But they can change the actual expression of the genes, and its transmission to your siblings. Now we didn't get into, you know what happens to you, what is your soul after this, what happens to that pattern? It's a long story. There are other questions yeah? >> Yes, if we take the knowledge that all debating stories occur within our physiology so my question is if we. To remind them, for example, and you, you've proven that it occurs in our physiology. Is it happening on a societal level as well, on a cosmic level? Or are these stories likes the Gita happening within us as well. And societal, like it actually happened on earth? >> Yeah, yeah. >> And it's happening on a cosmic level as well? >> Yeah. Okay, my question is I guess, I guess that's the story in the past, what 5,000, 6,000 years? Was there a different story because of the way consciousness evolved and expanded? Was there a different story maybe ten or 20,000 years ago, or in a different age? >> It could be, But, you know, the one story, let's say the Romana, has many facets to it, and one can be living one aspect in one history, and then another aspect. In another passage of time like that. Okay, thank you very much. 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Channel: Stanford

Views: 30,990

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Keywords: science, medicine, Human Health, Biology, cognitive science, neuroscience, human physiology, meditation, unified field, natural law, maharishi, laws of nature, string theory, veda, altered states, normal states, subconscious, unconscious, research

Id: Rw2YHdh5Gng

Length: 107min 46sec (6466 seconds)

Published: Fri Aug 01 2014