MND SOFTWARE, BRN HRDWARE, CONSC WIFII

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BG 2.12: Never was there a time when I did not exist, nor you, nor all these kings; nor in the future shall any of us cease to be.

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Darwin discovered natural selection in the realm of the biosphere. But as philosopher Daniel Dennett says, it is an algorithmic process. It has substrate neutrality. It has process uniformity.

In a rough way, we can explain it like this. If we find life forms that are not carbon-based on another planet, and it has replicators with variations arising, then there will be natural selection, there on that alien planet as well.

So natural selection works on any planet in any galaxy where life exists with reproduction and hereditary processes.

Not just in exobiology.

Even in advanced physics, we have what is called quantum Darwinism.

Remember Schrodinger's cat, with a dead cat and a live cat superimposed? Wojciech Zurek, a theoretical physicist, proposes that a process analogous to natural selection may be at work 'selecting' the more stable quantum mechanical state and from there emerges the classical world of our experience.

Similarly, in art and aesthetics. A Darwinian understanding of sexual selection processes in non-human animals may help us to understand and appreciate the techniques that artists may be employing in making the art appeal to us.

Neurobiologist V.S. Ramachandran points out in his papers, books and lectures how we share the neurological basis of our aesthetic experience across the phylogenetic tree. So on and so forth we can go on.

In religion, there is a natural selection of beliefs. In politics, there is natural selection. And one should remember when Darwinian science talks about survival of the fittest, what it means is the survival of the most adapting organism.

It is not about rigidity. It is about flexibility. The organism that adapts to its environment in the most efficient way survives.

So today, there is no field that can exclude the knowledge of natural selection - that is, if one wants to create innovatively and contribute to the advancement of knowledge.

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ONS

Some months back, my client suffering from anxiety, asked me for help. I suggested to Chant, "Om Namah Shivay." This powerful Hindu mantra is believed to cleanse the mind, body, and soul of negative energies and emotions. The mantra is often repeated as a form of meditation or prayer, intending to connect with the divine and find inner peace. After some time, he returned to me and shared his experience of overcoming that feeling. I'll share something from his experience:

• How to Chant "Om Namah Shivaya":

There are numerous ways in which a person can chant The "Om Namah Shivaya" mantra. The most common one is to chant the mantra 108 times. One can chant it for other specific amounts also. Holding and counting mala beads while chanting is also an effective way.

• What are the changes one can feel by regular Chanting:

When chanting the "Om Namah Shivaya" mantra, one essentially invokes the energy of Lord Shiva, the Hindu god of transformation and destruction. This energy is said to destroy negative thoughts, emotions, and situations and bring about positive change and transformation. The mantra can be chanted aloud or silently, often repeated 108 times in a row for maximum effectiveness.

By repeating this mantra regularly, one can develop a greater sense of inner calm and strength, 

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"Your soul is the embodiment of happiness." Lalaji

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The Srimad Bhagavatam

Srimad Bhagavatam or the Bhagavata Purana is the 5th major Purana amongst 18 different Puranas. It is considered to be the essence of all the Vedas. The Vedas are compared to a desire tree because all kinds of knowledge that one may desire are available in them. It contains 12 different parts (skandhas) and around 18,000 verses. Similar to the other Puranas, the Srimad Bhagavatham is written by Sage Vyasa. Sage Shuka, who was Vyasa’s son, recited the Bhagavatam to King Parikshit, who was cursed to die in 7 days by Sage Shrungi.

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PROVERB 31

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Emptiness is an important Buddhist concept for any serious practitioner. Realizing emptiness means that we are no longer limited by dualistic, self-centered thinking of self and other. But it’s not easy to get there—like many other aspects of practice and study, if we lack the understanding, we can’t fully embody this ideal of selfless thinking and action.

Tibetan Buddhist scholar and translator Adele Tomlin helps break down this complex teaching, presenting us with the two views of emptiness—“empty-of-other” (Tib., zhentong) and “empty-of-self” (Tib., rangtong). These two views give us both an understanding of ultimate reality and insight into the relative world of impermanent phenomena.

A PURNATA / SUNYATA 

Rangtong (Tibetan: རང་སྟོང་, Wylie: rang stong; "empty of self-nature") is a philosophical term in Tibetan Buddhism that is used to distinguish the majority Madhyamaka teaching on the meaning of śūnyatā or "emptiness", namely that all phenomena are empty of an enduring and/or unchanging essence or "self," and that this emptiness is not an absolute reality, but a mere nominal characterisation of phenomena.^[1] It is related to the prasangika approach, which argues that no syllogistic forms of reasoning should be used to debate the notion of inherent existence, but only arguments which show the logical implications and absurdity of positions based upon inherent existence. This position is the mainstream Gelugpa interpretation of Madhyamaka, one of the main Mahayana schools, which dominates Vajrayana Buddhism.

Shentong (Tibetan: གཞན་སྟོང་, Wylie: gzhan stong, Lhasa dialect: [ɕɛ̃̀tṍŋ], also transliterated zhäntong or zhentong; literally "other-emptiness") is a position within Tibetan Madhyamaka. It applies śūnyatā in a specific way, agreeing that relative reality is empty of self-nature, but stating that absolute reality (Paramarthasatya)^{[2][note 1]} is "non-dual Buddhajnana"^{[2][note 2]} and "empty" (Wylie: stong) only of "other," (Wylie: gzhan) relative phenomena, but is itself not empty^[3] and "truly existing."^[4] This absolute reality is described by positive terms, an approach which helps "to overcome certain residual subtle concepts"^[5] and "the habit [...] of negating whatever experience arises in his/her mind."^[6] It destroys false concepts, as does prasangika, but it also alerts the practitioner "to the presence of a dynamic, positive Reality that is to be experienced once the conceptual mind is defeated."^[6]