77 |
* Situation Assessment:: |
* Situation Assessment:: |
78 |
* Religion:: |
* Religion:: |
79 |
* Logic:: |
* Logic:: |
80 |
|
* Logical:: |
81 |
|
* Illogical:: |
82 |
|
* Tautological:: |
83 |
|
* Logic in Aleader:: |
84 |
* Maturity:: |
* Maturity:: |
85 |
* Names:: |
* Names:: |
86 |
* The Tao of Leadership:: |
* The Tao of Leadership:: |
87 |
* Mathematical Inspiration:: |
* Mathematical Inspiration:: |
88 |
* Empiricism:: |
* Empiricism:: |
89 |
|
* Summary:: |
90 |
* Annotated Bibliography:: |
* Annotated Bibliography:: |
91 |
* Mataji Shri Nirmala Devi:: |
* Mataji Shri Nirmala Devi:: |
92 |
@end detailmenu |
@end detailmenu |
100 |
@node The Foundation, Situation Assessment, Top, Top |
@node The Foundation, Situation Assessment, Top, Top |
101 |
@chapter The Foundation |
@chapter The Foundation |
102 |
|
|
103 |
If you are not comfortable discussing religion then please disregard |
If you are not comfortable discussing religion then @strong{please |
104 |
this monograph. Aleader is a scientific theory. @emph{Period.} |
disregard this monograph.} Aleader is a scientific theory. |
105 |
|
@emph{Period.} |
106 |
|
|
107 |
Why potentially confuse things by offering a monograph on religion? We |
Why potentially confuse things by offering a monograph on religion? We |
108 |
hope to answer this question. However, first we will dive into an |
hope to answer this question. However, first we will dive into an |
555 |
* The Tao of Leadership:: |
* The Tao of Leadership:: |
556 |
* Mathematical Inspiration:: |
* Mathematical Inspiration:: |
557 |
* Empiricism:: |
* Empiricism:: |
558 |
|
* Summary:: |
559 |
* Annotated Bibliography:: |
* Annotated Bibliography:: |
560 |
* Mataji Shri Nirmala Devi:: |
* Mataji Shri Nirmala Devi:: |
561 |
@end menu |
@end menu |
606 |
logic is @emph{not} self-realization. However, we want to discuss logic |
logic is @emph{not} self-realization. However, we want to discuss logic |
607 |
because people are tremendously logical creatures. To get some idea of |
because people are tremendously logical creatures. To get some idea of |
608 |
how logical we are, please visit @url{http://cyc.com}. Cycorp is |
how logical we are, please visit @url{http://cyc.com}. Cycorp is |
609 |
building a gigantic database of common sense knowledge within the |
building a gigantic database of common-sense knowledge within the |
610 |
framework of predicate calculus. This suggests that every human |
framework of predicate calculus. This suggests that every human |
611 |
adult contains millions of logical assertions. |
adult contains millions of logical assertions. |
612 |
|
|
613 |
What do we want to say about logic? If we survey religion while wearing |
What do we want to say about logic? If we survey religion while wearing |
614 |
our logician hat then we can find certain patterns in philosophical |
our logician hat then we can find certain patterns in religious |
615 |
thought. We will consider logical, illogical, and tautological |
teachings. We will consider logical, illogical, and tautological |
616 |
assertions. |
assertions. |
617 |
|
|
618 |
@itemize |
@menu |
619 |
@item Logical |
* Logical:: |
620 |
|
* Illogical:: |
621 |
|
* Tautological:: |
622 |
|
* Logic in Aleader:: |
623 |
|
@end menu |
624 |
|
|
625 |
They can be used to develop philosophical world-models which attempt to |
@node Logical |
626 |
explain various religious concepts. Zoroaster Sankaracharya. However, |
@subsection Logical |
|
it is not clear how much religious significance a logical world-model |
|
|
alone can offer. |
|
627 |
|
|
628 |
@item Illogical |
Logic can be used to develop philosophical world-models which advocate |
629 |
|
religious behavior. One of the many instances of this style |
630 |
|
can be found in Zoroastrianism, as articulated by Zarathustra. He |
631 |
|
proposed that all events in the world operate according to cause and effect. |
632 |
|
For example, if a person steals from someone then he should not be |
633 |
|
surprised when some day he will be robbed as well. This principle is |
634 |
|
clearly a logical implication: |
635 |
|
|
636 |
Zen Buddhism is good source of illogical religious assertions. |
@display |
637 |
|
if @math{X} then @math{Y} |
638 |
|
@end display |
639 |
|
|
640 |
Where illogic falls short is that it is not very good at anything else. |
In pointing out the logical structure, we do not intend to invalidate the |
641 |
If you try to apply illogic as a general approach then |
religious principle. We do not advocate thievery. We are merely pointing |
642 |
it tempts you to go against common sense. |
out how logic is used as a vehicle for religion. |
643 |
|
|
644 |
|
On the other hand, reliance on logic opens up a dangerous vulnerability. |
645 |
|
An improbable sequence of events may violate the stated logical |
646 |
|
implication. What if I steal something but am not punished? It could |
647 |
|
happen, and then I might be tempted to test the empirically validity of |
648 |
|
other religious implications. Worse, I might start a business based |
649 |
|
upon the empirical evidence that a religious principle is only true 75% of |
650 |
|
the time. |
651 |
|
|
652 |
|
Perhaps logic is a useful vehicle for delivering background information. |
653 |
|
Humans are particularly fond of logic. It is absorbed readily. |
654 |
|
However, it seems perilous to rely on implication or inference as |
655 |
|
a delivery medium for the main points of a religious teaching. |
656 |
|
|
657 |
|
@node Illogical |
658 |
|
@subsection Illogical |
659 |
|
|
660 |
|
Zen Buddhism has experimented extensively with logically intractable |
661 |
|
assertions. Here are some famous Zen koans with which you are probably |
662 |
|
already familiar: |
663 |
|
|
664 |
@item Tautological |
@itemize @bullet |
665 |
|
@item What is the sound of one hand clapping? |
666 |
|
@item How does your face look before your parents' birth? |
667 |
|
@item If a tree falls in a forest but nobody is there to hear |
668 |
|
it, does it make a sound? |
669 |
|
@item A monk in all seriousness asked Joshu: |
670 |
|
``Has a dog Buddha-nature or not?'' Joshu retorted ``Mu!'' |
671 |
|
@end itemize |
672 |
|
|
673 |
|
Cautiously we opine a teacher's justification for the use of koans: The |
674 |
|
aspirant of self-realization is constantly involved in a logical |
675 |
|
thinking process, out of habit. He is not able to suspend his mentation |
676 |
|
by force of will. His addiction to mentation is preventing the |
677 |
|
experience of self-realization. If the logical process can be throttled |
678 |
|
then self-realization will have a chance to occur. Therefore, let us |
679 |
|
very seriously put the aspirant to the task of analyzing a koan. |
680 |
|
Thereby, the aspirant's logic will fail enough times that his reliance |
681 |
|
on logic will diminish. |
682 |
|
|
683 |
|
So far so good, but what if the aspirant learns to attribute some truth |
684 |
|
value to illogical statements? This is a dangerous possibility. When |
685 |
|
we start indulging in illogic, new things become possible which a |
686 |
|
logical person would evaluate as obviously stupid. Illogically, I may |
687 |
|
decide to rebel against common sense. For example, most people |
688 |
|
find it sensible to work and make money. With money we can procure food |
689 |
|
and shelter. This is logical. However, if I prefer to rely on illogic |
690 |
|
then I can decide: ``I don't want to work. I don't need money. I will |
691 |
|
find food and shelter somehow.'' |
692 |
|
|
693 |
|
On the other hand, we cannot condemn illogic. Controlled use of illogic |
694 |
|
may trigger an exporation of new solutions to sticky problems. All we can |
695 |
|
do is suggest caution. Care should be taken when entertaining illogical |
696 |
|
assertions, especially illogical assertions of religious significance. |
697 |
|
|
698 |
|
@node Tautological |
699 |
|
@subsection Tautological |
700 |
|
|
701 |
Perhaps the simplest religious tautology is: |
Perhaps the simplest religious tautology is: |
702 |
|
|
705 |
@end quotation |
@end quotation |
706 |
|
|
707 |
Despite the logical vacuity of the assertion, we feel like there is |
Despite the logical vacuity of the assertion, we feel like there is |
708 |
suggestion of a majestic ineffable. Perhaps tautology is a good vehicle |
suggestion of some majestic ineffable. Perhaps tautology is a good vehicle |
709 |
for religion. We feel the 108 names of Ganesh is another fine example. |
for religion. We feel the 108 names of Ganesh is another fine example. |
710 |
In this case, there are 108 equivalences: |
In this case, there are 108 equivalences: |
711 |
|
|
713 |
@math{AA = AB = AC = AD = @dots{} = DD = DE} |
@math{AA = AB = AC = AD = @dots{} = DD = DE} |
714 |
@end display |
@end display |
715 |
|
|
716 |
One more variation of religious tautology makes use of pre-conceptual |
The idea of tautology also suggests a rebuttal for those who claim |
717 |
elements. The idea is to activate tautology pre-conceptually, before |
Hinduism is a polytheistic religion. No doubt there are many Gods in |
718 |
logic has much of a chance to get started. A good example is the method |
Hinduism. However, we can consider all these Gods to be different |
719 |
of giving self-realization in Sahaja Yoga. We ask the aspirant to place |
personalities of a single God by collecting them into a tautological |
720 |
his hand on various parts of the body and repeat an affirmation. The |
equation. In fact, I believe that this is the only sensible way to |
721 |
affirmation is conceptual. The pre-conceptual element is the associated |
understand Hinduism, as a monotheistic religion which makes extensive |
722 |
posture which helps evoke the matching feeling. |
use of tautology. |
723 |
|
|
724 |
|
One more variation of religious tautology includes pre-conceptual |
725 |
|
elements. The idea is to trigger tautology pre-conceptually, before any |
726 |
|
logic process has much time to get started. A good example is the |
727 |
|
method of giving self-realization as taught in Sahaja Yoga. We ask the |
728 |
|
aspirant to place his right hand on various parts of the left side of |
729 |
|
the body and repeat a corresponding affirmation. The affirmation is |
730 |
|
conceptual. The pre-conceptual element is the associated posture which |
731 |
|
evokes a matching feeling. The tautology could be written as: |
732 |
|
|
733 |
@display |
@display |
734 |
affirmation @math{=} posture feeling |
affirmation @math{=} posture feeling |
735 |
@end display |
@end display |
736 |
|
|
737 |
@end itemize |
So far, we have mostly discussed the @emph{advantages} of tautology as a |
738 |
|
vehicle for religion. Perhaps the only difficulty with tautology is |
739 |
|
that it is hard to say anything. Some special intuition seems required |
740 |
|
to invent tautological assertions of religion significance. |
741 |
|
|
742 |
|
@node Logic in Aleader |
743 |
|
@subsection Logic in Aleader |
744 |
|
|
745 |
|
We have discussed the pros & cons of using logical, illogical, and |
746 |
|
tautological statements as a delivery medium for religion. We now look |
747 |
|
at the use of logic in Aleader. |
748 |
|
|
749 |
|
@itemize @bullet |
750 |
|
@item |
751 |
|
Aleader is mostly logical. It is not merely logical, but we have gone |
752 |
|
to all-out to meet the high standards of scientific research. |
753 |
|
|
754 |
|
@item |
755 |
|
Aleader also makes use of pre-conceptual tautology. To verify the |
756 |
|
empathy mapping, we are asked to judge the similarity among a set of |
757 |
|
film clips. As the clips are expected to evoke a similar feeling, a |
758 |
|
tautology is formed. This tautology is at least partial pre-conceptual |
759 |
|
because film is more or less pre-conceptual. |
760 |
|
|
761 |
Aleader is surely a logical world-model. Despite the fact that Aleader |
@end itemize |
|
was conceived as a religious device, we have gone to all-out to conform |
|
|
to scientific norms. Our religious ideas are carefully segregated from |
|
|
the formal logical core. Aleader also makes use of pre-conceptual |
|
|
tautology. To verify the empathy mapping, we are asked to judge the |
|
|
similarity among a set of film clips. As the clips are expected to |
|
|
evoke a similar feeling, a tautology is formed. This tautology is at |
|
|
least partial pre-conceptual because film is more or less |
|
|
pre-conceptual. |
|
762 |
|
|
763 |
@node Maturity, Names, Logic, Situation Assessment |
@node Maturity, Names, Logic, Situation Assessment |
764 |
@section Maturity |
@section Maturity |
883 |
|
|
884 |
AQ |
AQ |
885 |
|
|
886 |
|
@node Summary |
887 |
|
@section Summary |
888 |
|
|
889 |
|
@c @section References |
890 |
|
|
891 |
@node Annotated Bibliography, Mataji Shri Nirmala Devi, Empiricism, Situation Assessment |
@node Annotated Bibliography, Mataji Shri Nirmala Devi, Empiricism, Situation Assessment |
892 |
@section Annotated Bibliography |
@section Annotated Bibliography |
893 |
|
|
|
@menu |
|
|
* Mataji Shri Nirmala Devi:: |
|
|
@end menu |
|
|
|
|
894 |
@table @asis |
@table @asis |
895 |
@item ``Cosmic Consciousness'' by Richard Maurice Bucke |
@item ``Cosmic Consciousness'' by Richard Maurice Bucke |
896 |
The first part of this book is an astonishingly lucid discussion of our |
The first part of this book is an astonishingly lucid discussion of our |
897 |
evolution from the sensual to the conceptual. The second part of the |
evolution from the sensual to the conceptual. The second part of the |
898 |
book, case studies, is of lesser interest. |
book, case studies, is of lesser interest. |
899 |
|
|
900 |
|
@item The Three Pillars of Zen by Roshi Philip Kapleau |
901 |
|
A good reference work about Zen Buddhism. |
902 |
|
|
903 |
@item I Ching by ? |
@item I Ching by ? |
904 |
There is a tradition of using dice with the I Ching. Dice never |
There is a tradition of using dice with the I Ching. Dice never |
905 |
interested me. What is interesting is the construction of the model. |
interested me. What is interesting is the construction of the model. |