THE SCIENCE OF HUMAN CONSCIOUSNESS Dr. Ramabrahmam Varanasi Associate Professor of Physics Kanchi Mamunivar Centre for Post Graduate Studies Lawspet PONDICHERRY – 605 008 India e-mail; rbvaranasi@gmail.com Abstract A model of human consciousness is presented here in terms of physics and electronics using Upanishadic awareness. The form of Atman proposed in the Upanishads in relation to human consciousness as oscillating psychic energy-presence and its virtual or unreal energy reflection maya, responsible for mental energy and mental time-space are discussed. Analogy with Fresnel's bi-prism experimental set up in physical optics is used to state, describe and understand the form, structure and function of Atman and maya, the ingredients of human consciousness. A description of phases of mind in terms of conscious states and transformation of mental energy is given. Four states of consciousness and four modes of language communication and understanding processes are also given. Implications of above scientific awareness of Upanishadic wisdom to the modern scientific fields of physiological psychology, cognitive sciences, mind-machine modeling and natural language comprehension are suggested. Key Words: Physics of human consciousness; phases and conscious states of mind; natural language comprehension; physiological psychology; mind-machine modeling; cognitive sciences. Paper published in Ludus Vitalis , Vol. XV, num 27, 1st semester,2007, pp. 127-142 an International Journal of Philosophy of Life Sciences 1 Introduction: The study of the human consciousness, mind, their nature, structure and function is generally believed to be a subject matter outside the realm of the disciplines of physics and chemistry (Taylor and Green, 2002). Others feel that the study of human consciousness belongs to the domain of philosophy and psychology and concepts of physics and chemistry are not sufficient enough to explain the nature, structure and function of human consciousness. Such feelings convey that the consciousness of living organisms certainly can not be described in terms of physics and chemistry, even though the neurophysiologists can describe the working of the single neuron in physicochemical terms. Scientifically, human consciousness, knowing, perception, reasoning, intellectual abilities, understanding, experience etc., are mental processes of the vertebrate humanbeing, belonging to Homo sapiens species. Thus human mental processes are biological, involving physicochemical energy transitions and transformations relating to brain, spinal cord and the nervous system (Guyton and Hall, 2004), Blakemore, 1977). Proteins, which are made up of amino acids that are oriented in space as poly-peptides, are one of the basic macromolecules that take part in these cognitive processes together with neurons. All this is the hard-ware part of human consciousness, mind and mental functions and relates to neurology and physiological psychology disciplines. . Human consciousness is a biological entity and activity present in humans and hence has to be amenable to be understood in physicochemical terms as any other biological phenomenon. Human consciousness is the awareness of mind (Guyton and Hall, 2004, Blakemore, 1977, Radhakrishnan, 1994, Ramabrahmam, 1997, 2004, 2005a, 2005b). Mind, which is an expression and part of consciousness, is an aspect of human body. Mind does all human mental functions which are physiological processes. Thus psychology is physiology. As visualized by some, consciousness is the collection of millions of neurons and their electrochemical states, even if we have no real knowledge of chemical nature of thoughts and ideas. According to them, we neither have understood completely how living organisms originated and evolved. They feel that we may not be able to define precisely what life is nor whence it came from. All that we can do according to them is to describe the observable phenomena that distinguish living from non-living matter. Mathematics and modeling by computational activity can explain understanding and consciousness. About 2300 years of philosophy, 100 years of mathematical logic and 50 years of computational intelligence have been trying to understand human consciousness and model its form and function, and still a clear model is eluding scientific community (Perlovsky, 2001-chapters 11and 12). Theorems and other concepts developed by Gödel, Turing, Penrose and Putnam on mind and machine have not been sufficient to model intellect, understanding, experience and other mental processes. (Perlovsky, 2001) and Penrose (Perlovsky, 2001) sustain that the brain activity responsible for conscious understanding must depend upon a physics that lies beyond computational simulations. Further, we are yet to formulate neural structures of consciousness. "The Physics of spiritual substance" is yet to be proposed and develop. We have also to understand the physics of the nature of free will and the creativity mysteries. We have also to probe and determine whether consciousness is a hitherto not known new physical phenomenon. A future direction for this research lies in the path to understand the physical nature of the symbol and emergence of consciousness. Cognitive sciences often rediscover philosophical analyses painstakingly. A better policy to understand and model human consciousness and mental functions would be first to learn what philosophy (Eastern or Western) teaches us about human consciousness and mind in this regard, and then move on to experimentation and model–building within the scope of positive sciences. The aim of this research paper is to present such a possibility of 2 using Upanishadic wisdom to model and understand the form, structure and functions of human consciousness and mind, and to provide as well necessary hints to develop a software which would model the tasks of mind. . Ancient Indian wisdom as revealed in the Upanishads has a lot to say about human consciousness (Radhakrishnan, 1994, Ramabrahmam, 1997, 2004, 2005a, 2005b). The expressions of the Upanishads, when translated into the modern scientific terms will benefit the fields of physiological psychology; the natural language comprehension branch of artificial intelligence, and the modeling of human cognition, language communication and understanding processes. A physics and electronics model of human consciousness based on Upanishadic expressions is presented there. Form of Atman and maya the ingredients of human consciousness: Atman's (Self) existence is proposed by the Upanishads (Radhakrishnan, 1994). Upanishads are source-books of Atmajnana, the Knowledge of the Self. Upanishads construe the state of Atman or Self as the real 'I' state. Upanishads say that the 'I'awareness is human consciousness. They understood the state of Self i.e., human consciousness to be unoccupied (mental) awareness, the natural, original and ground state of human mind Ramabrahmam (2005a, 2005b). Atman is the result of breathing process (Vasista Ganapathi Muni, 1982, 1994). Srestaprana, (most possibly O2, and the consequent rhythmic gaseous exchange taking place in the lungs)) is given as the body ( tanu ) of Atman Vasista Ganapathi Muni (1982, 1994). Upanishads are traditionally commented upon from a theological point of view Radhakrishnan (1994). These comments gave rise to various schools of interpretation. Advaita view of Sankara, Visistaadvaita view of Ramanuja, Dvaita view of Madhwa and the Saaktaadvaita view are the chief and popular views (Radhakrishnan, 1994). When studied with an open mind and further contemplation, it becomes clear that Upanishads are actually texts of science on human mind (Ramabrahmam, 2004, 2005a, 2005b). The Atmajnana (Knowledge of Self) as revealed in the Upanishads is an integrated psychology in mental energy-presence and transformation terms. The psychological and physics meanings of chief Upanishadic Mahavakyas and the various purports about human consciousness as revealed in the Upanishadic awareness are given in Tables I and II respectively. From these it is evident that Atman is a physical entity responsible for human consciousness. Atman is always in motion (yasya gamanam satatam tat atma – which moves incessantly is Atman) and is the result of breathing process and in modern scientific terms can be termed as a bio-oscillator/bio-maser/bio-laser issuing out pulses of mental (chit) energy. A period 10-1 of a second, the time required to pronounce a short syllable like 'a' is put forward as the timeperiod of this oscillator (Krishnamurty (1946), Ramabrahmam,, 2004). [It is interesting here to mention that the mental rhythms detected by the experiment by German scientist Hans Berger {Adian and Matthews, 1934)} using EEG (electro-encephalogram) also have the same timeperiod of 10-1 sec]. Physical Optics analogy of form of Atman and maya: The famous bi-prism experiment of Fresnel (Kamalakkannan etal.,, 1997) in physical optics describing and explaining the formation of interference pattern of dark and bright bands from a point light source on a screen is a very apt analogy to state, describe and understand the real nature of the Atman as an oscillating source of mental energy and the virtual (unreal) nature of maya as reflected mental energy pulse series. Atman is similar to the point source of light and maya to the virtual (unreal) source(s) formed from light reflections in the bi-prism. As is known, the two formed virtual sources in turn serve as the two coherent sources responsible for the formation of interference pattern while the real point light source remains untouched and unchanged, but its presence is essential for the formation of the virtual (unreal) sources and the consequent interference pattern. The transformations of maya also give rise to various mental phases, functions and activities, while the real source of mental energy, Atman, is untouched and unchanged or not 3 transformed; it is essential for the existence of awareness as (human) consciousness and simultaneously for the awareness of activities of the mind and body as transformations (becomings) of maya (Figure I, Concept Diagrams I and II). Thus mental energy pulse series reflected in Medha,(can be medulla oblongata?) termed as maya, are virtual (unrealmithya), but are same in content, form and nature as the real mentalenergy presence (Atman), just as reflected light energy is same as light energy from source in content, form and nature. Maya is also known as Chit Aabhasa (reflected chit) or Pranavam (primordial sound) Form, structure and function of human consciousness in terms of Atman and maya: Atman provides humans with the mental energy whose presence and transformations of its virtual (unreal, reflected) form (maya), gives them mental time-space and states of consciousness respectively (Concept Diagram I), to be aware of the body, of themselves, of within of the body, of without of the body, and also of a state that transcends both body and mind consciousnesses. Atman in conjugation with maya and its transformations in the four conscious states referred to in Concept Diagram I also help humans to cognize, store the cognitions and cognition-related and created experiences and retrieve them when necessary. The transformations of the reflected-chit energymaya, does all this. Maya is the virtual or reflected mental energy flowing throughout the body providing sensing abilities to humans. Maya, the virtual mental energy and its transformations provide the current of awareness and hence consciousness to humans. Conscious states are the phases of mind in the awareness of Atman. Conscious state of cessation of mental activities, similar to zero in number system and vacuum in physical sciences, is the unique proposition of Upanishadic wisdom which plays a profound role in human cognition processes (Ramabrahmam, 2004, 2005a). Also the Upanishadic wisdom contains information about the origin, structure, function, form and cessation of mind and its activities (Concept Diagrams I and II). As is stated above, the presence of Atman and transformations of maya give rise to four conscious states in humans (Concept Diagram I). The wakeful-sleep ( Jagrat Sushupti) and deep sleep (Sushupti) conscious states are the advaita ( No Twoonly Aham – Aham series flow) conscious states. (Here Aham relates to Atman, the unoccupied awareness or pure consciousness when no mental cognitions taking place). Wakeful ( Jagrat) and dream (Swapna) conscious states are dvaita (TwoAham idam series) conscious states. (Here idam relates to mental cognitions and functions in the awareness Aham/Atman). These conscious states alternately and simultaneously rise and set in humans helping them to cognize/know/learn, perceive, reason, think, do intellectual operations, experience/understand, speak/teach, read and write and thus be aware of various disciplines and skills, master and use them through the medium of language or otherwise by the simultaneous use of antahkaranas (inner mental tools-manas, buddhi, chittam and ahamkaram), sense organs and action organs (Concept Diagrams I and II). Function of Atman and maya (human consciousness) , and transformations of maya (human mental functions): Upanishadic awareness informs that Atman is Sat-Chit-Ananda, which gives humans the ability to be aware of themselves (Sat), their ability to acquire knowledge and be knowledgeable (Chit) and the ability to experience the fruits/experiences of knowledge (Ananda). Upanishads profess that the combined operation of Atman (the mental energypresence which provides awareness), maya (the reflected or virtual mental energy formation), antahkaranas pancha pranas (inner mental tools) (the reversible virtual mental energymaya-transformationstechnically called vivartanam, the two-way transformation or becoming) sense organs (activated by antahkarana [inner mental tool], manas ) and action organs (activated by pancha pranas [mechanical energy branches of maya]) constitute the structure and function of human mind (Concept Diagram II). Transformations of maya into antahkaranas ( inner mental tools -electro-chemical energy 4 branches of maya carrying cognized object-energy forms and cognized object-created experience energy forms) and the reverse of this process to know, think, perceive, experience, understand etc.,–this two-way transformation of maya is technically called vivartanam, what makes humans to function mentally. This process together is called Being and Becoming of mind (Ramabrahmam,, 1997, 2004, 2005a, 2005b). Thus mental functions are reversible transformations of virtual chit – energy pulse series (maya) in mental timespace (awareness of mind). Further, Atman as Sat gives humans the ability to relate themselves to the body, their self (egoistic mind), aches/pains/sensations within (to have self-consciousness) and without of their body, as Chit gives the ability to know, to perceive, to think and as Ananda to experience, to understand, to know the meanings of utterances and as Sat-Chit-Ananda gives humans the ability to be aware of all these. If humans are involved in these mental functions with an egoistic mind, they are self-conscious (jivatma/egoistic state of mind / individual) and if they witness these transcending as a seer or witness (saakshi) uninvolved and unaffected, they are pure consciousness (paramatma / egoless/ego-transcending /Divine). Jagrat (wakeful conscious state) corresponds to Bahirmukha Dristi-Awareness of without); Swapna (dream conscious state) corresponds to-Antarmukha Dristi-Awareness of within). In both these phases of mind maya undergoes two-way transformation. And maya remaining untransformed, gives rise to the conscious states of Sushupti (deep sleep) and Jagrat Sushupti (wakeful sleep) conscious states. Jagrat Sushupti and Sushupti phases of mind are also known as Visranta Dristi-Unoccupied Awareness conscious states (Concept Diagram I). During the awareness of without (bahirmukha dristi) humans are connected through mediation of inner mental tool manas and sense organs to outside world and knowing takes place. During the awareness of within (antarmukha dristi) object-energy forms sensed get stored together with the experiences they cause and retrieved. This operation gives humans the possibility to perceive, think, reason, experience, understand etc,. . During unoccupied awareness (visranta dristi), the mental functions cease to be and peace, silence and bliss are experienced. In the interplay of the conscious states the Chidabhasa or mayareflected chit energy pulse seriesundergoes modulations in the expresser/teacher and demodulations ( in the same sense of happening in radio broad-casting and reception) consecutively in the receiver/knower/learner to give humans knowledge, perceptions, experiences, understandings , meanings and skills in the simultaneous use of Atman (awareness), maya (current of awareness flowing throughout the body), transformations of maya as antahkaranas, pancha pranas activating and using sense organs and action organs. Simply put, according to Upanishads, human mental functions are the forward and backward transformations of chidabhasa or maya the carrier (in the sense of carrier radio wave in broadcasting and reception process) cognitive-energy pulse series, modulated by energies sensed through sense organs or the stored information as potential energies retrieved (as vasanas object-experiences first and then jagat [inner world] as feelings/thoughts/perceptions) and demodulated to give humans knowledge, experiences etc. The transformation of maya, reverse transformation of maya and cessation of transformation of maya the dvaita and advaita conscious states respectivelytaking place simultaneously, consecutively and alternately is the structure, form, function, state and essence of human consciousness, mental functions and cognitive processes. Maya which is also known as pranavam, and its transformations understood in combination with the Sabdabrahma Siddhanta throws light on language learning and communication processes. Sabdabrahma Siddhanta based on Upanishadic wisdom provides four modes of language communication and reception process; para-mode of awareness--; pasyanti –mode of verb or sense or mood--; madhyama -mode of sentence,-and vaikhari –mode of utterance in sound form, which can be successfully used to 5 understand human language acquisition, communication and usage processes (Bhatrtuhari, 1974), Ramabrahmam, 2004, 2005a, Ramanuja Tatacharya, 2005). Application of this presentation: Several branches of learning take study of mental processes as one of their subject matters. Epistemology, psychology, physiological psychology, neurology, artificial intelligence and cognitive sciences contribute to the study of the mental processes in their own way. Up to now, however, little has bean done to combine the approaches -let us say – of the physiological psychologists and neurologists who see cognitive process as a biochemical and biophysical energy transformation with the proponents of mind-machine modeling, who have a lot to say on pattern – recognition, memory and learning and the Upanishadic wisdom which has understood human consciousness and analyzed mental functions. The insight of human consciousness and mind and its functions in modern scientific terms presented in this communication can be used to develop the software to model human cognitive processes and language learning/communication processes going on within humans, and compare them with the working of the bio-chemicals and bio-materials and the energy transitions and transformations associated with such transitions.. Most of the present attempts try to model thinking as an isolated process which is the result of sensing. But if human mental processes are observed, it becomes obvious that thinking is but an intermediary process which transforms sensing into sense and sense into utterance/ expression. This sequence of human mental processes can be applied and the human cognitive model obtained thus can be refined and developed to build the soft-ware to model human understanding/experience process in conjugation with existing mind-machine models (Perlovsky, 2001, Bitchel and Abrahmsen, 1989, Bobrow and Collin, 1975, Changeux and Dehaene, 1989, Donald Michie, 1986, Elaine Rich and Kelvin Knight, 1991, James Allen, 2003, Partridge and Wilks, 1990, Stuart Russel and Peter Norwing, 2003) . This can also be used by the physiological psychologists to model the biochemical and biophysical energy transforms that take place during human cognitive and language learning/communication processes. Thus, this article presents human consciousness as a physical entity as an oscillating energy-presence. This oscillator has a time period 10-1sec in accordance with both eastern and western knowledge. It will be beneficial to use Upanishadic wisdom in clearing conceptual issues relating to consciousness, experience, understanding, etc., to reach the stage of extending available mind–machine schemes to model human consciousness and mental functions. Translating software obtained thus into artificial intelligent, combining existing mind-machine models will be a useful application. Further, physiological modeling of mental functions by combining the study of bio-materials such as neurons and proteins and energy transformations by and through them clubbed with Upanishadic awareness of mind and its functions helps to understand the physiological processes relating to psychological processes. Cognitions by sense organs and actions and reactions through action organs are mental processes of human beings and, to a less extent, of animals (all the vertebrates which breathe and have brain, spinal chord and nervous system). Atmajnana is also the statement and explanation of consciousness and cognitions taking place in other vertebratesminus language skills -and thus is an all encompassing understanding about the form, structure and function of consciousness, intelligence and mental faculties of all vertebrates. Conclusions: 1. Human consciousness is an energy-presence in the form of bio-oscillator/maser/laser issuing out mental energy pulses. 6 2. Human consciousness is a series of awareness responsible for and constituted by mental energy pulses generated by breathing process and the consequent gaseous exchange taking place in the lungs. 3. The time period of one mental energy pulse is 10-1 sec. 4. Human consciousness as oscillating energy-presence is the provider of mental energy, mental time space and awareness. 5. Human consciousness is an awareness of both mental activities and their cessation. 6. Modulation and demodulation – the forward and reverse becoming of virtual mental energy carrier pulse series maya in two stages is the process of all human sensing/ learning/knowing/expressing/teaching/perceiving/doing intellectual operations/ thinking/ understanding/experiencing associated with human acquiring and imparting knowledge through languages or otherwise about the disciplines and skills (painting, singing, dancing, car-driving etc., ) and the ability to perform those skills. 7. Human consciousness is the result of breathing process and is an oscillating energy presence. Energy released from such an energy presence and its flow is the current of awareness flowing throughout the body and makes the body active cognitively by activating neurons, proteins-the biochemical hardware -similar to electric current flowing throughout a television set makes it active in conjunction with hardware within and apparatus that sense, receive and reproduce the information. 7 Table I PSYCHOLOGICAL AND PHYSICS MEANINGS OF CHIEF UPANISHADIC MAHAVAKYAS ON HUMAN CONSCIOUSNESS 1. Aham Brahma Asmi I AM BRAHMAN Human consciousness is expressed by the term 'I'. The real identity of 'I' is Unoccupied Awareness. 'I' is the psychic energy presence as an oscillator issuing out psychic energy pulses which are transformed/modulated/demodulated to enable the individual to know (through sense organs), act, react , interact ( through action organs), perceive, do intellectual operations (like reasoning, logic, etc.,), experience, understand, intuit , feel and express, urge, sense and express generated volitions and all mental functions related to knowin g/learning, expressing/teaching enabling human-beings to know, learn, express, teach various disciplines, languages, acts, skills etc,. 2. Tat Tvam Asi YOU ARE THAT Self-consciousness (ego) is part of human consciousness and relates to individual's senses and thoughts regarding one's body and its features, gender, mental traits, status in society etc,. Pure consciousness is original and natural state of human consciousness when the individual is bereft of self-consciousness in the mental awareness and is termed as mental solitude or Silence. Peace, Bliss, CalmnessThought and sense transcendence are its characteristics. Pure consciousness is forgetting or being unaware of self -consciousness. Self and Pure Consciousnesses are same in nature, content, structure, form (function) and presence. At a given moment either self-consciousness or pure consciousness will be present. Self-consciousness is super imposition over pure consciousness. Pure consciousness is continuous, self-consciousness is transient and transitory. 3. Ayam Atma Brahma THIS ATMAN IS BRAHMAN Atman is Brahman – Unoccupied Awareness –Energy Presence without transformation. 4. Prajnanam Brahma PRAJNANAM IS BRAHMAN Brahman– as Atman –– Energy Presence – is Mental TimeSpace and Continuous Awareness. Prajnanam is Unoccupied ( by cognitions, thoughts, cognition-related and created experiences, senses or their retrieval) Awareness in Pure Consciousness. 5. Raso vy Saha AWARENESS OF MEANGFUL EXPERIENCE AND EXPERIENCED MEANING IS BRAHMAN Experience of Essence of the meanings of all vakyas (sentences) , the cognition-related experiences in the awareness of the Atman. Meaningful Experience. Silence. Peace. Bliss. Experienced Meaning. Purport. 6. Anando Brahma BLISS IS BRAHMAN Unoccupied Awareness is Bliss. 7. Sarvam Khalu Idam Brahma ALL IDAM IS BRAHMAN All the world -idam, prapancham or jagat (collection of cognitions sensed by sense organs through the medium of manas) – is composed in, made up of, sustained by, rests in and ceases to be because of and part and parcel of psychic energy pulse generator – Atman. 8 Table II Upanishadic Definition of HUMAN CONSCIOUSNESS The term 'I' denotes human consciousness. 'I' is not a term denoting any of an individual, individual's body, self-consciousness, the social status, age, gender etc., 'I' is the unoccupied awareness in the individual in the Jagrat Sishupti (wakeful sleep) consciousness state when peace, bliss, silence and oneness or non-duality are experienced. 'I' is not a person, a thought, a sense, an experience or an understanding. 'I' is an awareness which transcends all these and is a non-transforming seer and witness to all these and is revealed and experienced as peace or bliss or silence in wakeful sleep conscious statethe mind-transcending phase when all mental activities in the form of thoughts and senses etc, -cease to be. And one has to refer to this natural mental state when one refers to 'I'. 'I' is unceasing, undivided continuous blissful awareness. 'I' is an awareness present always and is super-imposed but untouched by mental functions during wakeful (Jagrat) and dream (Swapna) conscious states and becomes sense/mood or thought or expression. Self-consciousness arises in these two states and then 'I' is identified with individual's body, sense and thoughts about I, me, mine, mental capabilities, gender, social status, age etc, and masks pure consciousness /. In deep sleep (Sushupti) conscious state (like zero in number system without value but is essential and significant) there is no awareness of the body, the within or without of the body. No 'I' expression, thought, feeling or sense or experience relating to individual exists in this mental phase. 'I' is an eternal awareness transcending the three conscious states – wakeful, dream and deep sleepand observes all the mental activities or cessation of such activities taking place in these three mental phases. 'I' is also present during these phases as continuous consciousness/awareness to happenings within and without of the body. Upanishadic awareness uses the terms Atman, Brahman, Sat (Being), Chit (Pure Consciousness), Ananda (Bliss), Prajnanam (mental time-space – Unoccupied Awareness), Santhi (Peace), Maunam(Silence/Quietude/Mental Solitude) synonymously FIGURE I 9 A. Fresnel's Bi-prism Experimental Set up S = real point light source. S1 and S2 are virtual point light sources. ABC = Bi-prism. T = Telescope. B. FORMATION OF ATMAN AND MAYA B AWARENESS R ATMAN REAL 'I' E SAT-CHIT-ANANADA MEDHA I A Vivartanam-Two-way D T OSCILLATING Transformation of A H ENERGYPRESENCE MAYA maya as Inner Mental M I AND SOURCE Tools and vice versa N AHAM-AHAM VIRTUAL / (MITHYA) G SERIES forward reverse BIO-OSCILLATOR- VIRTUAL 'I' P ISSUING MENTAL REFLECTED Cognition of ObjectR ENERGY PULSES MENTAL Energy forms-O ENERGY Transformation of C CONSCIOUSNESS PULSES Inner Mental Tools E S BEING S MENTAL ENERGY IS PHYSICAL WHOSE FORM CAN BE MECHANICAL, ELECTRO-CHEMICAL OR OPTICAL. MENTAL FUNCTIONS ARE FORWARD/ REVERSE TRANSFORMATIONS. CONSCIOUSNESS = BEING BECOMING = MIND ( MODULATION OR DEMODULATION OF MENTAL ENERGY) C B S 1 S 2 S A T 10 SENSE ORGANS ACTION ORGANS BECOMING AHAM-IDAM SERIES MIND Becoming Becoming omin * Eyes, ears, nose, tongue and skin are sense organs.* Movements related to hands, legs, vocal chords, reproductive organ and bowels are action organs. **Manas, Buddhi, Chittam and Ahamkaram are antahkaranas (inner mental tools). Experiences created by perceived or retrieved object-energy forms are vasanas.Stored and retrieved collection of perceived objectenergy forms is prapancham. Jagrat Sushupti (Wakeful Sleep) is Unoccupied awareness. Knowing/learning expression/teaching , thought, perception, experience, understanding, volition, urges etc., are occupied awarenesses, happening in Jagrat (wakeful) and swapna (dream) conscious states. Sushupti – State of cessation of mental activities. #AHAM-AHAM: 'I'-'I' -PULSE SERIES ( NO TWO ) ADVAITA : AHAMIDAM - I (AWARENENESS)+COGNISED/PERCEIVED/EXPERIENCED WORLD –PHASE OF MENTAL ACTIVITYPULSE SERIES ( TWO ) DVAITA JAGRAT SUSHUPTI WAKEFUL SLEEP ADVAITA A series of 'I -I' pulses' issue and virtual energy transformation takes place Mind is active if willed. Sense and action organs are alert and ready to function. Through Meditation one reaches this state. State of Visranta Drishti, Bhakti Silence,Bliss,Peace, Unoccupied awareness, Pure Consciousness Divine consciousness, Real 'I' state etc. Normal or ground or original or natural state of mind. Being. BREATHING PROCESS MENTAL ENERGY SOURCE VIRTUAL MENTAL ENERGY MIND (electro-chemical) Inner mental tools electro-chemical mechanical Sense Organs Action Organs Outside world Expressions -Sights, Sounds Speech, Tastes, Smells Movements o Touches Hands, legs, Reproductive Organ, Bowels SUSHUPTI DEEP SLEEP ADVAITA A series of 'I-I' pulses' issue and Mind is in absorbed state. No transformation of virtual metal energy. Sense and action organs are not in functional state. No awareness of within or without prapanchamcognitions) or vasanas-cognition related or created remembrances. State of cessation of Mental activities.. STATES OF CONSCIOUSNESS – MENTAL TIME – SPACE PHASES OF MIND 11 CONCEPT DIAGRAM I JAGRAT WAKEFUL DVAITA Mind is active. Sense and Action organs are active are in working state. All knowing/expressions take place in this state. Meditation starts in this state. Bahirmukha Dristi (awareness of without) Becoming Excited state of mind. SWAPNA DREAM DVAITA Mind is active. Sense organs are in dormant state. Actions organs will be functioning if necessary. Meditation becomes one-pointed in this state. Anthramukha Dristi (awareness of within).Becoming Excited state of mind SAT-CHIT-ANANDA ATMAN-AHAM-AHAM BIO OSCILLATOR Generator of psychic energy pulses Advaita Consciousness /Being MAYA OR CHIDABHASA OR PRANAVAM Virtual chit – energy Pulses Electrochemical Mechanical Inner mental tools Five kinds Manas – Perception – Recording & Recollection of cognitions. Buddhi Intellectual functions Chittam – Cognition created Experience/Meaning Understanding vasanas Recording & Recollection Ahamkaram – Self-consciousness Prana, Apana ,Vyana, Udana, Samana Karmendriyas Action OrgansMovements of -Leg, Hand, Vocal Chords, Reproductive organ, Bowels. MANAS Jnanendriyas – eyes, ear, nose, Tongue, skin – Sense organs ACTION/REACTION ACCORDING TO SENSING, EXPERIENCE /VOLITION /UNDERSTANDING PERCEPTION, THOUGHT OR URGES Mind – the series of becomingis a combined operation of all these Source of mental energy/mental time-space ARCHITECTURE OF MIND AS EXPRESSED IN THE UPANISHADS MINDDvaita Awareness 12 CONCEPT DIAGRAM II REFERENCES: Adian, E .D, Matthews, B.H.C., 1934 The Berger rhythm: potential changes from the occipital lobes in man, Brain, 57, 355-85. Bhartruhari, 1974, Vakyapadeeyam Telugu Akadami , Hyderabad. Bitchel and Abrahmsen, 1991, Connectionism and MindAn Introduction to Parallel Processing, Blackwell, Oxford Blakemore, Colin , 1977, Mechanics of the Mind, Cambridge University Press, Cambridge, London, New York, Melbourne. Bobrow and Collin 1975, Representation and Understanding, Academic Press. New York. Changeux and Dehaene 1989, Neural Models of Cognitive functions , pp. 63-109. 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