The virile taittirIyaka’s jealousy

•July 15, 2007 • Leave a Comment

When we saw the putraka we noticed that he was the atavistic manifestation of the great Fourier of Mangalagrama. While Fourier of Mangalagrama was a dreaded bhrAtR^ivya, he was still a man of extraordinary qualities. A mathematician, engineer, linguist and writer in his secular existence was a personified mantramahodadhi when he was still alive. His mantra-shAstra expertise could be countered by few– he has crushed S’s amAtya with ease, he pierced MM’s spells despite their great intensity and his valaga-s were un-defeated by most of us. My own astra-s withered before him like the vAnara-s before kumbhakarNa. S and I were overthrown like sAtyaki and bhImasena by bhagadatta mounted on supritika, the muni was bound, and the third vIra’s ratha was pierced by his buried valaga-s. His deployment of yakShiNI-s, mohinI-s and DAvI-s were feared by all. But his mistimed shara was back-hurled by MM and he was paralyzed. Then the virile taittirIyaka needled by Fourier’s sharas also sent a prayoga his way, which finally sunk him. The putraka was indeed a multidimensional atavism of the old Fourier, but he did no possess an iota of the mantra shAstra of the old one. Hence, he was merely a large rat snake compared to the king cobra that Fourier was. With that Fourier’s mantra shAstra lineage had come to a complete close.

However, even the virile taittirIyaka could not protect his sUnu when Fourier picked him out with a strong direct hit. The clever third vIra having broken forth was victorious. Fourier’s chera magician friend and buried valaga-s blocked the vIra twice. But the vIra who had fought in many breath-taking battle grounds powdered them and marched ahead. He was now standing like one possessed with the ojas of 10 vR^iShabha-s surveying. Seeing this the virile taittirIyin felt like a lion hearing the distant thundering roar of a rival lion. He hence turned hostile. Even though equipped with the mantrashAstra he behaved like one unacquainted with shiShTAchara and bellowed a boast in the sabha deriding the third vIra and me, like a bull profusely signaling on perceiving rival bulls. With this he hurt his ties with his own janAH.

Giant volcanos and humans

•July 12, 2007 • Leave a Comment

Recent meteorological studies have suggested that the volcanic activity of Pinatubo in 1991 in Philippines resulted in the increase in cold fronts and flooding in the Midwest in 1992. Building on the data from the volcanic eruption of Pinatubo there is some consensus that the “Year without winter” in 1816 was a result of the Tambora eruption on 1815. The noise of the Tambora explosion in Sumbawa, Indonesia was heard up to 2000 km away ! Its effect on North America and Europe was pretty strong resulting in a major famine in the western world. However, people made it past it and recovered strongly. One wonders if its effect in some way contributed to the collapse of the Maharattas in India. Even bigger was the Younger Toba Tuff eruption that is dated to around 74000 years BP. This explosion is supposed to have discharged 2800 km³ of material, with a notable portion of this being ejected into the atmosphere as tephra. Consequently it is believed to have reduced the Earth’s temperature by 5°C and caused a volcanic winter. This, some workers speculate, caused a major impact on human survival and caused a bottleneck in the human population. But was this really so? In Africa we find no evidence for Homo sapiens being affected by this explosion, nor do we find the Homo neanderthalis being affected in Europe. In fact Tambora’s most severe effects were on higher latitude regions — Europe. Yet, the Neanderthals seem to have survived Toba without much effect.

Recent work at Jwalapuram in Andhra shows that the Toba eruption was indeed a massive one, and resulted in a volcanic ash deposition as a 2-3 m layer in southern India. However, the striking observation made by Petraglia et al was that in the Jwalapuram sites the signal of hominin activity was unaltered by the eruption. Both before and after the eruption a similar set of stone blade assemblages are found, and interestingly these resemble South African Middle Stone Age tools rather than those of Middle Paleolithic from coeval sites in Eurasia (e.g. the Levallois technique or the discoidal technique which are seen in the latter sites). Also found in the Jwalapuram site was ochre used for body decoration, which resembles the ochre used in African Middle Stone from the Blombos cave from around 77000 years BP. So it seems that the far-reaching meteorological effects of Toba were real, but it did not destroy the human population as previously speculated. This suggests that the effects of volcanic climate shifts can have much greater effects on settled, agriculture and livestock based economies than stone age economies — fewer your dependencies greater chance that you make it through any drastic change.

However, the bigger question is who were these hominins living in Jwalapuram around 70-75000 years BP? In South Africa modern anatomy and behavior is believed to have been present in the related cultures producing comparable lithic artifacts. Thus, the relationship with the African MSA suggests that they were representatives of modern Homo sapiens who migrated out from South Africa. However, in the absence of actual human fossils, rather than just stone tools, this issue remains uncertain. This is especially so because Petraglia himself, based on somewhat tenuous evidence, has argued before that in India the replacement of Homo heidelbergensis was probably gradual (The famous Narmada cranial fragment is believed to be H.heidelbergensis from around 250,000-300,000 years BP). Petraglia also argues that “symbolic” representations (e.g beads and rock painting and art) emerged late and gradually in the sub-continent as against sudden appearance Europe and Africa. While the identification of the Jwalapuram tools as being made by Homo sapiens seems plausible, the proposed date of 75,000 years or before is earlier than what is generally accepted. For example, most molecular studies using the mitochondrial M haplogroup, which is the most dominant group in India, suggest a coalescence time of 60,000±10,000 yrs BP. Likewise, previous archaeological studies have recovered actual human fossils from only around 31,000 years (the Shri Lankan caves), though there are poorly studied assemblages of earlier stone tools from main land India. So we cannot entirely rule out that first wave from Africa to the subcontinent was an archaic Homo. If this early wave was indeed H.sapiens, these might have been precursors of the earliest Australians too. The early dates that have been proposed for the Mungo man from Australia (though highly debated) could be then be possible.

These observations also feed into the more general question: Was large scale volcanism responsible for major extinctions at all? For example the volcanic catastrophists believe that the K/T extinction, the great Permian extinction were all linked to contemporary massive volcanism like the Deccan traps or the Siberian traps respectively. Some have argued that massive volcanism might have had a greater effect than extra-terrestrial impacts, while others argue that at least the two should produce comparable effects (climatic changes with fires and severe winters) There is currently no evidence that anything the size of Toba could have caused more than local extinction. However, more careful analysis of faunal remains is a must to attain any conclusive results. Of course flood volcanism could have a very different effect. At this stage we really need more empirical data to link volcanism and extinction conclusively.

Western generalizations of religiosity

•July 9, 2007 • Leave a Comment

The Anglospheric (Leukospheric) arrogance coming from their military ascendancy in the past few centuries is point easily discerned by any outsider. Yet, many outsiders note only the most obvious dimensions of this — for example the military imposition of Leukospheric political paradigms on the rest of the world. Far fewer outsiders notice the cultural subversion and imperialism practiced by the Leukosphere. A still smaller set of outsiders are able to even objectively observe and anthropologize on the Leukosphere despite having been the subject of Leukospheric anthropology for a few centuries now. Those outsiders who do enter the leukospheric academia conduct anthropological investigations as converts (brown Sahibs or Gungadins or Macaulaya mAnasIka putra-s in Hindu parlance). A very small number of outsiders discover that the divide of secular and religious is a unique feature of the Leukosphere that is inapplicable to them as long as the remain outsiders. Words somewhat along this line of thought may be encountered in the prolix outpourings of S. Balagangadhara of Ghent.

While I have lived in the Leukosphere for almost a 3rd of my life I am an outsider, and will probably attain dakShiNApati as one. As an outsider, I study and anthropologize on the rich cultural diversity of the Leukosphere and also its unifying elements namely the memes of religion and its twin secularism. For us, the Hindu outsiders , or the heathens in general, these are extremely dangerous memes because it makes the Leukosphere inimical and potentially deadly for us. They are similar in a basic sense to the dreaded meme of Mohammedanism that spreads misery the world over, but the above Leukospheric memes in some ways subtler and richer than the brutish manifestations of the Arabian meme. Keeping this rambling preamble in mind, let us examine a work published by Elaine Howard Ecklund from SUNY, Buffalo.

What Ecklund has done is to perform surveys via questionnaires and statistically analyze the results to report trends in the religiosity of American (living in USA) scientists. The survey was performed on professors of science from what are considered (true by other objective metrics like h-index) the most influential schools of American science e.g. Harvard, Princeton and U of Chicago, U of Michigan and UC, Berkeley. Some key findings of this author are:
1) Scientists are not very religious compared to the general public, although a significant minority is religious. 2) Scientists are interested in spirituality.

The author notes that 34% report being atheist (not believing in God) and 30% as “agnostic” (meaning “I do not know if there is a God and there is no way to find out”). In contrast 3% of Americans claim to be atheists and about 5% are agnostic. About 52% of scientists claim to have no affiliation to a particular religion, in comparison to only 14 percent of the larger American population. 2% of scientists call themselves evangelist/fundamentalist, while 14% of general Americans do so (So a Hindu must keep in mind that he has roughly 1 in 7 chance of encountering a fundamentalist while interacting with Americans). 15% of the scientists declare themselves as followers Judaism in comparison to 2% of general Americans, and constitute the single largest religious affiliation amongst American scientists who declare having a religious affinity. The over-representation of Judaists is unsurprising in one dimension -much of recent Euro-American science has emerged from Jewish intellectual activity that began in Europe and dispersed to USA due to the German onslaught. Judaists have been at the foundation of sections of modern science, mathematics and sociological models of the Leukosphere. e.g. Krebs: Metabolic cycles, Michaelis: enzyme kinetics, Einstein: quantum mechanics (i.e. PEE), theory of relativity and the idea of unifying the 4 forces, Anfinsen: protein folding problem, Temin: retroviruses, Boaz: anthropology, von Neumann: computer science, Greenberg: linguisitics.

Ecklund suggests that this striking difference between scientists with respect to the general American is predicated on their upbringing. People from less religious families seem to be less religious as adults and most scientists seem to come from atheistic or nominally religious families. The subtle point about this observation that is missed by the insider is that the two sister Abrahamisms are very different: Judaists, unlike their Isaist neighbors, seem to have undergone evolution (perhaps in the late 1800s when they started entering scientific studies in large numbers) to accommodate scientific pursuits within their world view — a drift towards an interpretive mode of religious practice as against fundamentalism. In contrast, Isaism has not evolved in this way, being rigidly fundamentalist, it had to be cleared to allow scientific thought to emerge. Whereas the papacy might claim that it now accommodates the science which it once opposed, what exists is actually an uneasy, immiscible association between the two.

This leads to the most important point for us– this survey is essentially assumes Isaism as the norm, and its general conclusion on religious upbringing is only relevant to Isaists (and possibly Mohammedans, who definitely comprise a minority of the respondents). The Judaists due to their internal religious evolution have moved out of the classical Abrahmistic mold. Hence, the question whether they believe in God is relevant, but the generalization on upbringing is not. These questions are fundamentally meaningless to a true educated Hindu — he has neither God nor religion in the sense of the Abrahamists. So the generalizations of this study do not apply to Hindus at all. However, when a study such as this is internalized by an un-educated Hindu filled with aviveka, and infected by Macaulayitis it leads to a disastrous confusion in his mind.

Another interesting aspect of Ecklund’s work is that 66% of American natural scientists are “spiritual”, including significant fractions of the atheists and agnostics. This term “spiritual” is defined by them in vague terms — but if you note their self-descriptions of spirituality they suggest what might be termed a “deep connection with nature/the universe”. It is such expressions that map with a Hindu’s and related heathen’s approach to religion. As a result it is increasingly clear that the science-religion conflict is not at all a general construct, but something unique to the Christo-Islamic world (Note that certain forms of doctrinally related Judaism have evolved to transcend this issue. This situation in science is different from the geopolitical objectives and alignments of the 3 primary Abrahamisms).

The final point of note that the author noticed was that the majority of scientists in their interviews concluded that religion is not an acceptable topic for discussion. Even outside of the classroom or in informal discussions with students. This is an aspect of the Leukospheric meme termed secularism– in the author’s word often couched in the famous terminology of “separation of church and state”. This meme is peculiar in many ways- it is antagonistic in its exterior to religion as defined by Christo-Islamism, but is in its interior a twin of the religion meme of Leukosphere and sustained by very similar doctrinal constructs. Most importantly their system of ethics in secularism derive directly from the core Abrahamistic meme. The scorn for heathens is also inherited in a similar way as demonstrated by us earlier using the examples such as the popular American scientist Diamond. As result a large number of Leukospheric scientists, while openly irreligious, are in reality following a covert form of the Abrahamistic meme. As a result we see that a large fraction of the American scientists are in pitiable state of delusion — truly the proverbial emperors without clothes. They think they have come out of religion to this new state secularism, but in reality are merely manifesting another form of the same meme.

To end:
-For the properly educated Hindu scientist the conflict of science and religion is a meaningless issue. It is an object of anthropological study on the Leukosphere.
-Secularism and separation of religion and state has no meaning for an educated Hindu. Accordingly, a genuine Hindu state will not even comment on the separation of religion from state or public life.
-Consequently in the scientific realm a Hindu scientist does not recognize the need to deliberately keep religion out of acceptable discourse.

Simple spherical harmonics

•July 5, 2007 • Leave a Comment

The first is the famous d orbital curve. The lower two were surfaces that I stumbled upon during my geometric flight of fancy in the days of yore. Visualizing them and understanding some properties of them sated my addictions immensely. The one on the left I named the sUchI-stana and the second hR^idayau

Memories of old geometric fancies

•July 5, 2007 • Leave a Comment

We were young then. Drinking from the well-springs of testosterone we had a geometrical journey in the mental landscape. We stumbled upon the Cartesian equation of the pedal curve of the ellipse with respect to its center (do not remember it of hand). It brought us much luck. We then toiled on in quest of the perimeter of the ellipse and got a glimpse of the elliptic integral. On the way we stumbled on the Weierstrass elliptic function and its fascinating double periodicity in both the real and the imaginary plane, while the trigonometric functions are mono-periodic only in the real plane.

But what really fascinated us was our rediscovery of the family of curves termed the superellipses (we did not learn until much latter that they were called Lame’s curves; Lame of Lame’s theorem fame of which we had unpleasant memories). These are defined in cartesian space by the equation:
[abs(x/a)]^n+[abs(y/b)]^n=1 ; n>0
n=0 yields a cross; n=1 yields a rhombus; n=2 an ellipse/circle; n=4 & a=b yields a squircle or hypercircle; n=3/2 yields a rhombic hypoellipse; n->infinity is a square/rectangle.
They can be parametrically described as:
x(t) = 3*sgn(cos(t))*(abs(cos(t)))**(2/n)
y(t) = 3*sgn(sin(t))*(abs(sin(t)))**(2/n)

This form can be used to plot them easily.

There is something aesthetically fascinating about these curves that we decided to plot them again. A striking aspect we noticed was that they describe all commonly used closed curves with n ranging from 0 to a large number.

The path of two arrows and the path of one arrow

•July 1, 2007 • Leave a Comment

We felt the arms of the golden-handed asura. We felt the presence of that other wise asura all over. We walked along the path like a khaDga in the grasslands of pragjyotisha. We joined with guhyasomA, the golden kula girl of pretty locks and protean forms. We sat on that high seat quaffing soma. Sound had ceased to be. She of bewitching thighs, the mistress of yoga, said:
“There are two paths that you see now. On one two arrows can travel, but on the other only one arrow travels. So much even those who are like avidvAn-s in the soma rite can see. But those who know the way of yoga can shoot two arrows along the second path. And verily stand at the midpoint from where the arrows are shot. This they say is the identity with the triple-striding plunderer of forts, and also the point of his 3rd step. This pain from the seizure by asura prachetas, and that pleasure from the coitus with the enticing women filled with aviveka do not grab the independently joyous chit. Now behold through yoga that 4th foot which pervades the parorajas – the subtlety that underlies the light of savitA.

OM bhUr-bhuvas-suvaH | tat-saviturvareNyaM | bhargo devasya dhImahi | dhiyo yo naH prachodayAt | parorajase .asAvadoM || gR^iNhi-sUrya Adityo na prabhAvAtyakSharaM | madhukSharanti tad rasaM | satyaM vai tad rasaM Apo jyoti-raso .amR^itaM brahma bhUr-bhuvas-suvaroM || yata indra bhayAmahi tato no abhyaM kR^dhi | maghava~n Chagdhi tava tanna Utaye vidviSho vimR^idho jahi ||

She of sweet smiles said: “Ere long one sees the R^ita of mitra and varuNa. Those laws which are inviolable comprise the satya of mitra. Those laws which get repeatedly transgressed but are eternally enforced is the dharma of varuNa. These two types of laws satya and dharma govern the universe and are collectively the R^ita. That is the reason we things around us are the way they are.”

yoginI-jAla and skanda-graha-pa~njara

•July 1, 2007 • Leave a Comment
yogini-jAla-chakra

skanda-graha-pa~njara
 
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