Eman knows that very little is learned even by the most energetic. He says:They speak words, not their own. When you learn, you speak your own words. Ego and dukha comes when you stop learning and accept living as the main task. This is a fatal error.
He continues: The dualities of all knowing is implicit, not a quality of the external, but the better part of your own self - like the right eye for the left, oh, yes like the right half for the left. It is but natural that when the right eye says:'I see' for the left eye to say 'I do not', and for the right hand to possess it, while the left hand is empty. Having known these verities , man, dualities and god to be such, I have realized the path-nature.
I am the Eman who knows that in this self-exceeding I have committed the two natural errors.
THE FIRST ERROR of Eman is the mistaking of the path-nature for the self-nature.
Let me repeat : The mistaking of the ego for the universal soul is at the heart of the knowledge of all men.
THE SECOND ERROR of Eman is the identifying the path-nature of the potential man with the self-nature of his creations.
I repeat: The identification of truths onto forms and dualities lies at the heart of all limitations of the potential man.
Thus do I know man,
Thus do I know dualities,
Thus do I know god!
Thus do I know who is a free man. One who has overcome the path-nature of any, some or all aspects of his self-nature. And it is said, overcoming one is as good as overcoming all.
Thus do I know morality as the laws of the overcoming of path-natures in the midst of other path-natures, the instructions of the public teacher to the traveling path-natures.
Thus do I know the free country, as the largest territory in which this morality is practiced, in which the law of growth, life and decay follows the higher law enshrined in this morality, where wars are fought, kings dethroned, nations are born, broken up or destroyed by emotional men to enshrine this morality.
I say: What is created as means to survive does not qualify as means to search truth. And what is created as means to search truth is verily distorted, nay destroyed, when rendered as means to continue life. And in doing so, know also that surrounding you, every object, idea, event and experience is meaningful, necessary, evolving,..., and that every flower is beautiful, delicate, wonderful,..., every being is complete, whole, seeking, evolving,...
But, also know this : you are seeking your objects, ideas, experiences,...making every other object, idea, experience not so relevant, not so meaningful, every other flower not so beautiful,...You chant : not this, not this till you find yours.
And know also that the one who earns the capacity to create and receive every object, idea, event and experience as his own, verily finds them beyond all dualities, finds them all meaningful, beautiful, ... and proceeds to create by his very nature, and indeed creates a whole world like the Brahma.
He continues: The dualities of all knowing is implicit, not a quality of the external, but the better part of your own self - like the right eye for the left, oh, yes like the right half for the left. It is but natural that when the right eye says:'I see' for the left eye to say 'I do not', and for the right hand to possess it, while the left hand is empty. Having known these verities , man, dualities and god to be such, I have realized the path-nature.
I am the Eman who knows that in this self-exceeding I have committed the two natural errors.
THE FIRST ERROR of Eman is the mistaking of the path-nature for the self-nature.
Let me repeat : The mistaking of the ego for the universal soul is at the heart of the knowledge of all men.
THE SECOND ERROR of Eman is the identifying the path-nature of the potential man with the self-nature of his creations.
I repeat: The identification of truths onto forms and dualities lies at the heart of all limitations of the potential man.
Thus do I know man,
Thus do I know dualities,
Thus do I know god!
Thus do I know who is a free man. One who has overcome the path-nature of any, some or all aspects of his self-nature. And it is said, overcoming one is as good as overcoming all.
Thus do I know morality as the laws of the overcoming of path-natures in the midst of other path-natures, the instructions of the public teacher to the traveling path-natures.
Thus do I know the free country, as the largest territory in which this morality is practiced, in which the law of growth, life and decay follows the higher law enshrined in this morality, where wars are fought, kings dethroned, nations are born, broken up or destroyed by emotional men to enshrine this morality.
I say: What is created as means to survive does not qualify as means to search truth. And what is created as means to search truth is verily distorted, nay destroyed, when rendered as means to continue life. And in doing so, know also that surrounding you, every object, idea, event and experience is meaningful, necessary, evolving,..., and that every flower is beautiful, delicate, wonderful,..., every being is complete, whole, seeking, evolving,...
But, also know this : you are seeking your objects, ideas, experiences,...making every other object, idea, experience not so relevant, not so meaningful, every other flower not so beautiful,...You chant : not this, not this till you find yours.
And know also that the one who earns the capacity to create and receive every object, idea, event and experience as his own, verily finds them beyond all dualities, finds them all meaningful, beautiful, ... and proceeds to create by his very nature, and indeed creates a whole world like the Brahma.
Something tells me I should remind Suresh and youngsters that Philosophy is forever! For, it is created as long as the mind is free from its own delusions. So until some maniacal powers drug the minds to suicide philosophy thrives, with or without words. Thus today at least three aspects may be discussed:
ReplyDelete1. A Philosophy of Humanity under 5G
2. A Philosophy of humanity practicing the medical science arising from the 'Science of Mind' being created in laboratories in 21st century - survival and evolution of philosophy itself.
3. A Philosophy for humanity having the strength to confront the existing maniacal powers of nationalism, imperialism or tradition, all of which are in at least two varieties, with or without the religious intoxication.
And finally to remind the humanity that they are human not by virtue of GDP.
On the Complexification of Logic
ReplyDelete--------------------------------
We have the following isomorphism of standard logic and real numbers where the numbers are either the probability of any statement being true on a logarithmic scale or may be Godel numbers or may be cryptographic algorithic number ( 'SHA' etc.). Main thrust is if we consider the complexification of these what is the logic which results, where the modulus is one-one with the real case and arg is the new ......That was the initial thought.
{0,1}
RCHO ---------> Fuzzy Logic Disc ------> Hyperbolic Energy
The understanding devoid of existences, the as if mind is making the world, the level -2 abstraction, level-1 being the description in terms of the disc itself. Here the the logic itself is mapped into the existent in a fundamental way, enabling one to declare the truth that existence is contructed by the mind. Rather what it means to assert that - Reality is the FuzzyLogicDisc, the disc of probabilities of truth ofstatements at the known scales of interaction.
Everytime I try to write some mathematical result I do not quite understand well enough I remember D-N Verma . You should search Verma_module in Google. He used to tell me once Verma module had the highest search index in Google. That apart he pushed me to take part to send the result on the relationship of Alpha ( fine structure constant ) and the observed masses of quarks in the three generations to ICM2010. I got the courage to send the following abstract to ICM2014 in Seoul in his memory and it was accepted. Of course I could not go for lack of money. It went like this ....
ReplyDeleteTitle: A Non-Spacetime Framework for Fundamental Physics.
We attempt an extreme formulation of Wigner's principle of "The Unreasonable Effectiveness of
Mathematics in the Natural Sciences" and declare that the world is not first constructed and the mathematics for its description to be invented a second time by man; the world of mathematics and phenomena are created at once and are the "same"! . ...
[SEOUL ICM 2014] Notification of Abstract Status
9 messages
Seoul ICM 2014_Abstract
To: Poster presentation님
Thu, Apr 10, 2014 at 4:31 PM
Dear Presenter,
The SEOUL ICM 2014 Organizing Committee would like to inform you that your abstract has been accepted
for POSTER PRESENTATION at the congress. Please refer to the following email which has the detailed information.
Sincerely,
Hyungju Park
Chairman of SEOUL ICM 2014 Organizing Committee
JongHae Keum
Chairman of SEOUL ICM 2014 Local Program Committee
It is a strange coincidence that I came across the following essay by Prof Arun Ram of University of Melbourne after writing the above. I give it in parts.
ReplyDeleteTitle : D-N. VERMA (1933-2012): A MEMORY
Who was D.-N. Verma? A character certainly – even more so than most mathematicians. For those of us who dabble in Representation Theory he certainly has had a great effect on us for we cannot imagine
a world without Verma modules and the rich theory and structures that they support. It is a great boon for me to know “Verma modules” and also to have known the man D.-N. Verma and the shimmering sea in his mind around these objects.
I can give only a very personal account. To do so I must go back to the year 1966.
D.-N. Verma completed his PhD in 1966 from Yale University under the guidance of N. Jacobson. The title of his thesis was “Structures of Certain Induced Representations of Complex Semisimple Lie Algebras”. These induced representations are what are now commonly called “Verma modules”. According to my incomplete knowledge (the little I know comes, I think, from discussions long ago with Kostant), these modules had appeared previously in work of Harish-Chandra and
Chevalley, but they solidly entered the community psyche after Verma’s thesis came to the attention of Kostant and Dixmier. In Russia, at about the same time, the Gelfand school (particularly J. Bernstein,
I.M. Gelfand and S. Gelfand) were intensely studying these modules and their work had a great influence in shaping the resulting theory.
Part-II
ReplyDeleteI was born in October 1966. I like to say that in 1966-1967, R.Moody, L. Solomon, D.-N. Verma and I were all in Las Cruces, New Mexico USA working hard on research in Lie Theory. It is true that we were all in Las Cruces, New Mexico USA that year, but it is unlikely, given my age, that I was helping very effectively with the research.
D.-N. Verma was a good friend of my father and so we certainly met that year. The team of R. Moody, L. Solomon and D.-N. Verma was probably the most promising trio of young Lie theorists of the time. By
the time I properly entered Representation Theory in 1988 they had all become legends in the field. D-N. Verma spent the year 1967-1968 at the Institute of Advanced
Study in Princeton and, in 1968 joined the Tata Insitute of Fundamental Research (TIFR) in Mumbai, where he remained, except for a few short periods as visiting Professor in Europe and the USA, until his
retirement in 1993-1994. I remember that, as a child, every time that we were in India, we would, of course, spend some weeks in Mumbai to visit my Aunt who lived in Fort, near VT (now CST Station). An important part of our visit was our, usually daily, treks to the TIFR (we would walk across the maidan to catch the TIFR bus) where my father would visit his friends and I would, very happily, play on the beautifully manicured grass, and on the rocks along the ocean. A constant aspect of these outings was the company of Verma Uncle, who was, for me as a child, another one of those pleasant features of our visits to India and the TIFR.
Part-III
ReplyDeleteIn 1987 I entered graduate school at University of California, San Diego and was, not long after, taking a course in Representation Theory from N. Wallach. I remember talking casually on the phone with my father, who was asking me which courses I was doing. When I told him I was taking Representation Theory he asked me, “Did you learn Verma modules?” . . . it clicked, at that moment I realised who Verma was – indeed “Verma Uncle” was the Verma of Verma modules.
In 1991 I completed my PhD at San Diego, a new, fresh, uncertain,Representation Theorist. That summer my father and I visited family in India, including our usual trip to Mumbai. It was a wonderful and inspiring visit for me. Vermaji took me under his wing for a few weeks and, while my father was off talking physics with his colleagues, Vermaji began to teach me: his picture, answers to my questions, many beautiful vistas of the field that I hadn’t imagined.
It must have been wonderful also for Vermaji that summer, as he had too few disciples that could process the flood of haphazard observations and relationships between structures. As I matured, it was also difficult for me in later conversations, as we students become rigid as we get older and don’t listen so well. But at that moment, it was ideal, and
there was no faster way for me to learn the depths and intricacies of the structures behind BGG resolutions, Jacobi-Trudi formulas and special values of Kazhdan-Lusztig polynomials. And learn I did, fast, and it has had a great influence on all my future work.
From that time D.-N. Verma and I had two relationships: a familial one, as I was the son of his close friend, and a mathematical one.
I have had consistent sporadic mathematical contact with him since 1991. As many of his friends know, one will, at periodic intervals, receive a long email and a rambling preprint with many observations and partial theorems and not quite finished connections between important structures. The most recent of these arrived in my Inbox on 14 March
of this year.
part-IV
ReplyDeleteLooking back at this email I am reminded of discussions with I.M.Gelfand in the late 1990s, which sometimes seemed to me to require infinite patience as he went on rambling about something that I couldn’t
focus on very well. However, on those few occasions when my willpower was great enough to force myself to focus for the complete story, I was always amazed afterwards at what a treasure of a piece of knowledge I had been given – insights far beyond those occurring in ordinary months of work and learning. Verma was similar. If you had the patience and
ability to wade through and parse it, you could be certain there would be a gem there. I remember sitting with Verma on the bus during an excursion on the free afternoon at a conference in Magdeburg in 1998
when he explained to me how the Pittie-Steinberg-Hulsurkar basis for K-theory of flag varieties was the same as the Shi arrangement. Thisis another example that has powerfully shaped my view of mathemat-
ics (the picture of the Shi arrangement exactly as Verma told it to me appears in my paper in the volume in honour of Steinberg’s 80th birthday).
Verma’s final email to me was stimulated by the recent passing of our mutual good friend Harsh Pittie. This had motivated him to think again about the Pittie-Steinberg-Hulsurkar picture and the Shi arrange-ment and its relationships to various structures. His extensive email
has many paragraphs on this. Of course he is right, this is fundamentally connected to the Kazhdan-Lusztig theory of affine Weyl groups, cohomology and quantum cohomology of flag varieties, the moduli of stable vector bundles, conformal blocks, The Chevalley-Shephard-Todd
theorem, the Knizhnik-Zamolodchikov connection, the moduli space of Riemann surfaces with marked points, the Verlinde formulas, and, in his words, the “Magical Expansion Formulae” (by which he means the
formulas (7.1), (5.5), (2.3) and the formula in footnote 2 of his paper,
“The role of affine Weyl groups in the representation theory of algebraic Chevalley group and their Lie algebras”, in the Proceedings of the 1971 Summer School at Budapest edited by IM Gelfand).
However, I heartily admit that neither he nor I were ever capable of shaping all these connections into a coherent mathematical framework for easy processing by the community. In his email, Verma suggests looking at his Budapest paper (certainly my favourite paper of his for
its myriad of realisations). I concur with his suggestion, particularly after having spent a couple of afternoons this past week rereading bits and pieces of this paper. Many stimulating intricacies of the beautiful patterns of crystallographic symmetry and the gems around mathemat-
ics that are controlled by it are to be found here – for anyone willing to don their mask and snorkel and swim in the shimmering sea.
I came to this page many a time and wanted to write to Prof Arun about the friendship with D-N Verma and the last days I knew something about. Then it was sad as I know about his son and that phone call etc. And somehow went on postponing it, eenthough the letther is perhaps in my notes.
ReplyDeleteNow I am in search of an affiliation and an endorser for the paper I have drafted and sitting on it, unable to decide if it should be endorsed by a mathematician or a physicist.