Pranam
Which would create a feeling or the emotions?. Focus is on the emotions in
this context, namely classical Indian philosophical thinking, which
includes Brāhmaṇical as well as Buddhist texts, among others. While there
is no equivalent for the term “emotion” in Sanskrit, the concept
nevertheless plays an important role in Indian philosophy. Terms used in
Sanskrit texts include *vedanā* (feeling) and *bhāva* (feeling) as well as
names of individual emotions, such as *rāga* (love,attraction),
*dveṣa* (hatred,
aversion), *harṣa* (joy), *bhaya* (fear) and *śoka* (sorrow). One of the
reasons why emotions are philosophically interesting in India and the West
is their relationship with the mental phenomenon of *vijñāna* or *jñāna* which
is translated as “cognition”. The relationship between emotion and
cognition is important for any account of reason and rationality. While the
importance of the emotions for rational deliberation and decision-making
has been acknowledged in recent discussions in the philosophy of mind, the
history of Western philosophy contains many views, for example those of
Plato, Aristotle, and the Stoics, which emphasize the dangerous and
destructive role of the emotions. At the heart of these views lies a
division of our mental lives into cognitions and feelings.
We all want to be happy. To a certain extent the feelings we want
to feel are the ones we actually value. Though values are socio- culturally
transmitted, they are also acquired through various life experiences.
Sometimes we suppress our emotions to accommodate others’ needs. This
adjustment requires suspended action, having psycho physiological benefits.
Is forgiveness an art? Is it a philosophy of life? Forgiveness is a
powerful means to heal though it can be costly in terms of pride and
immediate self interest. But it works wonders. Unlike in Western
cultures, emphasis is on “we” than “me”.This humane perspective makes our
lives more meaningful,and hence more morally responsible.This in
turn influences our moral emotions. These strong bonds of
relationships provide a sense of security and safety which makes it
possible to overcome any obstacle in life with ease. Moreover
these personal groups also become a source of inspiration,celebration, as
well as mourning.
Self-observation of emotional states can lead to
self-understanding and insight into emotional problems and facilitated
wellness. Sorrow rooted in a conception of limited self, the
emergence of the quality of restless mobility or rajo guna,
dependence on external objects as sources of sukha(happiness).When
there is fear of the separation from the sukkah it leads to
restlessness. Internal control is more important for happiness than
eternal satisfaction of need. Patanjali’s Yoga Sutras and Yoga Vasistha
support the notion further the path leading to positive or negative
emotions. Positive emotion (Raga) is generated by happiness and (dvesa) or
hostility or negative emotion is generated by unhappiness. Hence, when
desires are fulfilled, we are happy and have positive emotions, which then
lead us to seek such desires. When desires are not fulfilled, we become
angry, unhappy and hostile. Importance is given to Karta or doer and
relinquishes the sense of completing a task. Do what you must do with
full devotion and hard work, not desiring any returns or fruits of action.
The Karma theory(Bhagavad Gita) that what has to be done must be
done, believing in work performance despite all odds with full
perseverance. Happy people have strong belief in higher power,
thinking of the future, that people are good, being trustworthy, in
control of life, and health.
According to Sāṃkhya philosophy, the experiences of intellect,
egoity, and mind, and the “raw feels” such as frustration or
satisfaction—or, in other words, what conventional dualists would consider
to be “inherently private”—are simply subtle reflections of primordial
materiality, a primordial materiality undergoing continuous transformation
by means of its constituent unfolding as spontaneous activity, reflective
discerning, and determinate formulation. Thus, the modern reductive
materialists’ claim that “sensations are identical with certain brain
processes” would have a peculiar counterpart in the Sāṃkhya claim that
“awarenesses”(consciousness). In spite of the fact that cognition and
emotion are both material, emotions have a negative connotation in Sāṃkhya
philosophy. In this regard the account is similar to that of many Western
philosophers. However, in Western philosophy the idea is to have cognition
free from emotion. By contrast, the Sāṃkhya philosophers do not think of
cognition as a desirable end in itself. Rather, their idea is that ultimate
liberation lies in the recognition of *puruṣa* by *prakṛti*. This means
that our everyday experience of ourselves as conscious intellects with
cognitions and emotions is an obstacle on the way to realizing what pure
contentless consciousness is. In fact, Sāṃkhya philosophers argue that our
experience of ourselves as conscious beings is a mistake that needs to be
rectified in order to achieve liberation. This realization is extremely
difficult to achieve and therefore Sāṃkhya proposes first of all to clear
the mind of the passions by separating them from cognition and then to free
the mind from cognition in order to comprehend contentless consciousness.
So emotions or passions are regarded as negative but they are not
contrasted with cognitions because cognitions themselves are supposed to be
overcome in order to understand *puruṣa*. One common theme in classical
Indian philosophy is that the phenomena that would be labelled as
“emotions” in Western philosophy are to be eradicated because they prevent
liberation. 3) None of the Indian philosophical schools aim at
“emotion-free” cognitions as an end in itself. In fact, those states that
would be labelled “cognitions” in Western philosophy are also to be
eradicated because they also prevent liberation. 4) Indian schools differ
over the inclusion of feeling states under the concept of *vijñāna*
(cognition).In
short, feelings and emotions are in your mind that ought to be controlled
from within or without. KR IRS 141121
2021 at 09:25, Markendeya Yeddanapudi <markandeya101...@gmail.com> wrote:
> *Mar*The Death of Theories
>
> Today, Theories no longer emanate from Theo or God or Nature. They come
> from computers the counterfeits claiming to be Theories. A theory must
> create feeling and emotion, must be an extension and actually contribution
> to nature’s symbiosis. When one feels by breathing, one is partnering with
> nature, and with nature the Theorist, as the medium of nature expounds the
> enlightenment of Theo, as theory.
>
> There is need for some other word for the productions of Computers, which
> are not from Theo. The Theories from Theo flow as feelings. The outputs of
> computers are simply mathematical reductions, numerical equations. No
> emotion can be quantified and mathematics fails completely in the realm of
> emotions. You cannot tell your happiness in liters, or kilos or miles.
>
> Most probably it is what is called the Dark Matter and Dark Energy which
> refuses to answer every mathematical approach. Your telescopes cannot
> locate emotions and feelings and they cannot be weighed. God is running
> away from computers, he needs feelings and emotions. God cannot live in the
> emotions-less and feelings-less world of Robots and artificial
> intelligence. He cannot bear the cutting away of trees and calling it
> development. His is the world where the organisms breathe, smell, sense and
> communicate.
>
> YM
>
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