One

Whatever tendencies a particle is subjected to, so are everything around us (and including us), the scales and forms and rate of evolution being immaterial.

The realization that everything is just – One and the same – can be seen from various standpoints.

Quantum physics – A particle acts as a particle AND a wave. A reflection on this observation is that material existence is not distinct. It changes back to formlessness and vice versa. In changing on particle to wave, all distinct properties such as forces, mass, space lose their separate existence. One can’t really make out where is the force, where is the matter and where is the change happening? In dealing with this world of quantum mechanics, our thoughts (depending on what we are thinking at that instant) also directly change the outcome of the event generated by particle-wave condition. Hence we are not separate from the event. This brings to the conclusion that the idea of separateness as objects, bodies, forces of gravity, mass, consciousness is a result of a “scale” of our existence – our size with respect to the particles and larger forms. The separateness is to be treated as ‘apparent’ (contextual) and is not absolute. Since this tendency of particle and wave is the basic unit of building block, all that is manifested will express the same tendency.

Theory of Relativity – This deals with cosmic scale of events. At a cosmic scale we have galaxies, stars, force of gravity, space, light. The theory of relativity is a science that expresses the relationship of mass with gravity with space-time. These phenomena are not so distinct. Changes in one, reflect onto the other. Any change in mass (or its mere presence or absence) alters the quality/density of space-time and therefore the force that exists in that situation. What has come first – mass or space or force? WE can’t answer that question. Black hole is an event that leads to extraordinary changes in the nature of force and space-time characteristics. Our entire perception, our age, our sense of time  - all depend on the nature of force and nature of space-time where we exist. This means that we may perceive time in a very different way if we are placed somewhere else in the Universe. We may age very differently and our responses will change consequently. Force, as a tendency, is also related to scale of objects. If we are located in space, we may not feel gravity at all. However, if we enlarge ourselves to a planet, then we exert and also are exerted by the force of gravity. If we shrink to a bacteria or a virus, we may not feel gravity on earth – we may feel some other forces present at that minute scale. If we become particles, we will feel sub atomic forces, whose natures are different from gravitational force.

Sankya philosophy/ Raj yog – This deals with the nature of perception. What is perception after all? Outside signals, imprinting on sense organs taken to brain centres and getting decoded by the mind because of the medium of consciousness. Actions are the reverse of that – starting from the consciousness to the mind to sense organs to the effect. The internal signals are the result of electrical impulses and their regulation reveals consciousness. The effect of this realization is the entire inference mentioned in Vedanta  - the nature of reality. Hence Sankya philosophy is a theory, Raj yog is a method to realize the nature of perception and Vedanta is a discourse of reality formed after having a direct experience of consciousness. This discourse will involve formlessness, non separateness, projections of formlessness as ‘forms or manifestations’ and the perpetual cycle of evolution. Another discourse concerning Raj yog is the understanding of subconscious state (dream state), the wakened state and the super conscious state (consciousness). Thus, raj yog deals with the experience and control of three states of consciousness.

Phenomena – Concepts of Itihaas, spiral behavior of Time, role of geography – history – philosophy, role of world view – values – idea diagrams – activity – manifestation, role of idea – process – product. This is how we understand our world of events.

I am what I am

In coming to existence and automatically entrusted with the situation of experiencing this reality, an individual may encounter a moment of awareness  - of the inner world of thoughts and the external world of events and their relationships. Every act of ours throughout our lives can be said as an expression of the relationship of the inner to the outside world and vice versa.

In this relationship, formed out of a finite body and mind, what gets created is the intellect and feelings that lead to the process of imagination – perception and conception. All social constructs and knowledge are the result of that. All labels, values, judgments, motives, intentions, projections come out of that. All observations, comparisons, inferences and testimonies are applied herein. And, if introspected, any kind of this relationship can be developed to give us a glimpse of consciousness.

I am afraid. What is this feeling of being afraid? Why does it exist? And what is it dependent on? Why do I feel unsettled from within? Why can’t I trust the validity of what is being done or said? Why do I feel that people are hiding something and are not being in touch with their deepest of thoughts? How am I to express my deepest thoughts to anyone and for what? Why do I crave acceptance? And is acceptance by others going to calm my unsettled feeling?

If I see my past from the beginning, I was dealing with this feeling of unsettlement of the mind. I was grasped with the urge to understand myself, my mind, my relationship with others. In the process, it has forced me to understand the nature of knowledge in research, in philosophy. I am drawn close to ideals, values, intellectual tendencies that are universal. I reject whatever is objectified, labeled, judged, competed for. The basic tendency of doubting has created an ocean of thoughts that deal with the idea of consciousness, mind and body.

This harbouring of doubt has revealed three aspects of existence –

Tendency – as a cosmic phenomenon to transform from the Formlessness to the Form and vice versa.

Acceptance  - of above cosmic tendency and therefore our role in it.

Intent – The purpose of action regardless of the fruit

All these define our existence. Any idea or a process or an act or a product that comes out of above modes of thinking becomes universal (as a source of inspiration). Thus, we (as space-time expressions or the manifested forms) are subject to space-time-causation effects. This is the realization we can come to provided we focus within ourselves. Any existential situation can act as a medium to help us decode this tendency. The basic requirement is one of concentration and looking within one’s self. This is what separates us or makes us more unique than the rest of life forms. WE however, differ, only in degree than the rest – not in absolute terms. Whatever divine stuff we are made of, so is everything around us. Whatever tendencies a particle is subjected to, so are everything around us (and including us), the scales and forms and rate of evolution being immaterial.

When I say focus, I am saying as a choice to see certain aspects in greater magnitude and ignore the rest. The mind can be made to focus on absolutely anything – from any part of body, to any level of thought to any level of consciousness to any abstract idea. It is a medium to know the reality. If the mind remains scattered or bogged down by situations or by the body, it cannot reach its own potential. It has to understand itself. One magnifies what one focuses on – it is natural thing to happen. Therefore, the importance to good actions, good thoughts etc. The mind works like a magnet to attract thoughts or several dimensions of consciousness and so may become the reality. This reality (the meaning to external events) is defined by us. It involves a lot of effort to accept this working of consciousness.

Whatever the world may turn out to be, it is important that time for introspection is set aside – for above ‘inward looking’ tendency to develop. The inward looking tendency will reveal the same thing – quality of formlessness and timelessness. People tend to get caught up in their routines to such an extent, that they just don’t question what they seem to be doing. Such a deterministic, bulldozing stand is dangerous, according to me. There is no remedy for this kind of ailment in people – the question of ‘why’ is to be generated by the self. Once generated, the question needs to be nurtured (and not dismissed or suppressed). Slowly, the question leads to more fundamental questions of existence, more difficult pathways and more effort required for their resolution. It is upto the individual to pursue these questions. Noone is forcing anything on anybody else. One takes up a question and goes ahead. Who are we to disapprove of anything? Because all of us seem to struggle with the understanding of what is really happening inside of us? The discovery is a self driven journey – nothing to be proved or advertised or confirmed.

How can this be applied in real practice? What is its importance? Importance lies in de-cluttering one’s thoughts to a fundamental level of existence. It also means to understand the phenomenon of thoughts and the ingredients that result in perception and conception. With this, the boundaries of separateness vanish altogether. What is it that we are identifying with? So long as we identify with some phenomenon (self, idea, body…anything), the path to evolution is not completed. And this may be the only intent of existing – work, relationships being the medium to walk the path.

Cities, citizens/ people and infrastructure

What seem to be the considerations when cities or community living are planned by a group of people and/or experts?

In the light of corona virus and the dependence of people (as consumers/customers/stake holders) on service providers, infrastructure and other communities, following observations can be made:

The march towards automation and the over reliance on its performance to control city infrastructure needs to be seen with caution. There are advantages to any kind of technology and there are concerns to rely on it too. There are voices in our world that will try to bulldoze any kind of a vision that is an alternative to automation and there are voices in the world that believe that life or the idea of existence can be enjoyed despite automation.  

With the changing pace of life and the increasing presence of automation in all walks of life, we may not be giving sufficient time to think about the effects of automation on our socio-cultural and existential realities. This is disturbing. It is better to take a historical view of the society to realize that automation has been around ‘just yesterday’ and things were going on pretty normal beforehand. The question to be revisited is – what does automation do to our thinking?

I visualize automation as having an effect of an autonomous system where ‘we’ become mere plug-ins to keep it operating. Our realities don’t seem to exist or have no validity if they don’t fit in the algorithm of the automated program. We become consumers of experiences created or governed by automation (or experienced formed by the birth of interaction with automation). It is a highly individualized existence that has got nothing to do with the ‘other’ (person or object or phenomenon) and our realities are virtual. WE don’t feel the need to meet anybody, we don’t have community driven spaces or shared spaces whose needs stem from real time interactions. That’s why questions of “public parks”, or “need of a dining area” or anything that is a shared space are voiced in developed nations. Questions regarding relationship of self to other to community to nation are also voiced or debated. We see isolated, self contained, air conditioned giant blocks of built forms accommodating some functions in any kind of a maze of circulation patterns (malls, shopping centres, offices, universities) just scattered along the deadening grid iron pattern of planning in the city. Distribution of ‘services’ of all kinds to these blocks are equally governed by power intensive automated systems and what becomes of ‘us’ are just some resources that consume the output of this gigantic system. Any irregularity is quickly ironed out to fit into the system and the efficiency of the system continues to accelerate to the extent that the touch with time and space (as components of existence) is lost forever in our minds. The Matrix.

One may realize in such a setup the importance (or relevance) of the need for clear hierarchy of spaces – formal or informal; transitional spaces; multiuse spaces.

This brings to focus again – how is the quality of architecture achieved? Is quality to be linked with socially intensive or shared priorities, cultural responses, local constraints of techniques of construction processes and the climate? Does this definition create a more humane architecture, more intimate experiences, more connect with people, more clarity of hierarchical structures, more incidences of spontaneous interactions and more breathable spaces? Thus, quality should not be equated to just visual delight. Delight in itself consists of involvement of self with the community and the understanding of dependent phenomena to bring about good architecture.

Above understanding of space and time - at least for developing economies is required to be touched upon a number of times. In an academic environment therefore, can such a process of imagination of spaces be encouraged in the students? When one sees a campus plan drawn by the student – can we see or visualize the “intent” of designing the campus plan – either towards automation OR towards humane architecture? Can we make students realize the organization of spaces reflects or results in a social-cultural response?

Can design be seen as a realization of fundamental values of existence? We have a crucial role to play in our studios – not for any confirmation or to prove any point, but for the discovery of understanding of good architecture.