Infosys founder N R Narayana Murthy sitting in Prakara after his pradakshina in Mantralaya- just on a dirty floor
Thursday, March 28, 2013
Saturday, March 23, 2013
Now coming to Balarama Reddy,here is an excerpt from David Godman's article where Balarama Reddy carries on in similiar Fashion on Suri Nagamma and Devaraja Mudaliar and Krishna Bhikshu:
I will revert now to my discussion of which collections of his verbal teachings Bhagavan read and checked.
Most of the text of Day by Day with Bhagavan was not checked by Bhagavan. Devaraja Mudaliar showed the first few pages to Bhagavan when he started compiling his record, but dropped the habit soon afterwards, except when he was unsure of what he had recorded. Devaraja Mudaliar operated under the same constraints that the compiler of Talks did, so the same qualifications must also apply. One plus in favour of this work is that Bhagavan publicly pronounced himself to be highly satisfied with Devaraja Mudaliar’s skill and accuracy as an interpreter.
The letters that comprise Letters from Sri Ramanasramam were published in a Telugu journal during Bhagavan’s lifetime, but there is no evidence that Bhagavan ever checked the material before it went to the press. Balaram Reddy told me in the 1980s that there was a rivalry between the various 1940s recorders (Krishna Bhikshu, Devaraja Mudaliar and Suri Nagamma) with each accusing the other of transcribing irrelevant or inaccurate material. Bhagavan, following his usual habit of non-interference, refused to take sides or intervene in this. Balaram Reddy also told me that these devotees would give the writings of the other two to Bhagavan to be checked in the hope that he would publicly announce that there was some mistake in them. It was all a bit petty, but it did have the serendipitous result of Bhagavan going through a lot of material that he might not otherwise have checked.
This leads me onto another factor that has to be considered. Bhagavan would often read material that devotees had submitted and return it without making any corrections, even if the material was wildly inaccurate. The most famous instance of this was a Malayalam biography that was written while Bhagavan was still at Skandashram. It was a complete fantasy, compiled by a railway clerk who had had several children. In the book Bhagavan was portrayed as an ex-railway clerk with several children who had miraculous powers that he frequently exhibited. Bhagavan patiently went through the manuscript, correcting a few spelling and grammatical mistakes along the way and then handed it back to the author. None of the devotees in the ashram at that time knew Malayalam. Kunju Swami, a Malayali, was off on a trip, so no one knew what had been written in the manuscript.
When Kunju Swami returned the other devotees told him about the manuscript and asked him to translate it for them. Kunju Swami read it and was horrified to discover how badly Bhagavan had been misrepresented.
He approached Bhagavan and enquired, ‘Is any of this true?’
Bhagavan apparently replied, ‘It’s as true as all this,’ waving at the world around him.
I will revert now to my discussion of which collections of his verbal teachings Bhagavan read and checked.
Most of the text of Day by Day with Bhagavan was not checked by Bhagavan. Devaraja Mudaliar showed the first few pages to Bhagavan when he started compiling his record, but dropped the habit soon afterwards, except when he was unsure of what he had recorded. Devaraja Mudaliar operated under the same constraints that the compiler of Talks did, so the same qualifications must also apply. One plus in favour of this work is that Bhagavan publicly pronounced himself to be highly satisfied with Devaraja Mudaliar’s skill and accuracy as an interpreter.
The letters that comprise Letters from Sri Ramanasramam were published in a Telugu journal during Bhagavan’s lifetime, but there is no evidence that Bhagavan ever checked the material before it went to the press. Balaram Reddy told me in the 1980s that there was a rivalry between the various 1940s recorders (Krishna Bhikshu, Devaraja Mudaliar and Suri Nagamma) with each accusing the other of transcribing irrelevant or inaccurate material. Bhagavan, following his usual habit of non-interference, refused to take sides or intervene in this. Balaram Reddy also told me that these devotees would give the writings of the other two to Bhagavan to be checked in the hope that he would publicly announce that there was some mistake in them. It was all a bit petty, but it did have the serendipitous result of Bhagavan going through a lot of material that he might not otherwise have checked.
This leads me onto another factor that has to be considered. Bhagavan would often read material that devotees had submitted and return it without making any corrections, even if the material was wildly inaccurate. The most famous instance of this was a Malayalam biography that was written while Bhagavan was still at Skandashram. It was a complete fantasy, compiled by a railway clerk who had had several children. In the book Bhagavan was portrayed as an ex-railway clerk with several children who had miraculous powers that he frequently exhibited. Bhagavan patiently went through the manuscript, correcting a few spelling and grammatical mistakes along the way and then handed it back to the author. None of the devotees in the ashram at that time knew Malayalam. Kunju Swami, a Malayali, was off on a trip, so no one knew what had been written in the manuscript.
When Kunju Swami returned the other devotees told him about the manuscript and asked him to translate it for them. Kunju Swami read it and was horrified to discover how badly Bhagavan had been misrepresented.
He approached Bhagavan and enquired, ‘Is any of this true?’
Bhagavan apparently replied, ‘It’s as true as all this,’ waving at the world around him.
The Power of the Presence PART ONE In this excerpt from David Godman's new book, Swami Madhavatirtha recalls a conversation in which Ramana Maharshi explained the differences between his teachings and Sri Aurobindo's. By DAVID GODMAN
One day, during the second week of my stay, I was standing near the northern gate that leads to the hill path. With me was a devotee who had returned the previous day from Sri Aurobindo's ashram. It was evening and Sri Maharshi came by that way after his usual evening stroll. I wanted to ask him about his views on the theory of creation and the presence of the devotee who had returned from Sri Aurobindo's ashram prompted me to refer to Sri Aurobindo's views on the subject. I may say here that I am well acquainted with Sri Aurobindo's philosophy, for during my earlier visits to him some twenty-five years ago I used to discuss with him freely about these spiritual subjects. By way of an introduction, I asked the Maharshi whether he upheld the vedantic views on creation that were promulgated by Adi-Sankaracharya. After that we moved on to a discussion about Sri Aurobindo's world view.
Q: In the Vedanta of Sri Sankaracharya, the principle of the creation of the world has been accepted for the sake of beginners, but for the advanced, the principle of non-creation is put forward. What is your view in this matter?
M: Na nirodha na chotpattirNabaddho na cha sadhakaha Na mumukshur na vai mukta Ityesha paramarthata This sloka appears in the second chapter [v. 32, vaithathya prakarana] of Gaudapada's Karika [a commentary on the Mandukyopanishad]. It means really that there is no creation and no dissolution. There is no bondage, no one doing spiritual practices, no one seeking spiritual liberation, and no one who is liberated. One who is established in the Self sees this by his knowledge of reality.
Q: Sri Aurobindo believes that the human body is not the last on this earth. Establishment in the Self, according to him, is not perfectly attained in a human body, for Self-knowledge does not operate there in its natural way. Therefore the vijnanamaya sarira [the body made of pure knowledge]1 in which Self-knowledge can work naturally must be brought down on this earth.
M: Self-knowledge can shine very well in the human body, so there is no need of any other body.
Q: Sri Aurobindo believes that the vijnanamaya sarira will not be attacked by disease, will not grow old, and will not die without one's desire.
M: The body itself is a disease. To wish for a long stay of that disease is not the aim of the jnani. Anyhow, one has to give up identification with the body. Just as the I-am-the-body consciousness prevents one from attaining Self-knowledge, in the same way, one who has got the conviction that he is not the body will become liberated even if he doesn't desire it.
Q: Sri Aurobindo wants to bring the power of God into the human body.
M: If, after surrendering, one still has this desire, then surrender has not been successful. If one has the attitude, 'If the higher power is to come down, it must come into my body', this will only increase identification with the body. Truly speaking, there is no need of any such descent. After the destruction of the I-am-the-body idea, the individual becomes the form of the absolute. In that state, there is no above or below, front or back.
Q: If the individual becomes the form of the absolute, then who will enjoy the bliss of the absolute? To enjoy the bliss of the absolute, we must be slightly separate from it, like the fly that tastes sugar from a little distance.
M: The bliss of the absolute is the bliss of one's own nature. It is not born, nor has it been created. Pleasure that is created is sure to be destroyed. Sugar, being insentient, cannot give its own taste. The fly has to keep a little distance to taste it. But the absolute is awareness and consciousness. It can give its own bliss, but its nature cannot be understood without attaining that state.
Q: Sri Aurobindo wants to bring down on the earth a new divine race.
M: Whatever is to be attained in the future is to be understood as impermanent. Learn to understand properly what you have now so that there will be no need of thinking about the future.
Q: Sri Aurobindo says that God has created various kinds of worlds and is still going to create a new world.
M: Our present world itself is not real. Each one sees a different imaginary world according to his imagination, so where is the guarantee that the new world will be real? The jiva [the individual person], the world and God, all of these are relative ideas. So long as there is the individual sense of 'I', these three are also there.
From this individual sense of 'I', from the mind, these three have arisen. If you stop the mind, the three will not remain, but Brahman alone will remain, as it remains and abides even now. We see things because of an error. This misperception will be rectified by enquiring into the real nature of this jiva. Even if the jiva enters Supermind, it will remain in mind, but after surrendering the mind, there will be nothing left but Brahman. Whether this world is real or unreal, consciousness or inert, a place of happiness or a place of misery, all these states arise in the state of ignorance. They are not useful after realisation.
The state of Atmanishta [being fixed in the Self], devoid of the individual feeling of 'I', is the supreme state. In this state there is no room for thinking of objects, nor for this feeling of individual being. There is no doubt of any kind in this natural state of being-consciousness-bliss. So long as there is the perception of name and form in oneself, God will appear with form, but when the vision of the formless reality is achieved there will be no modifications of seer, seeing and seen. That vision is the nature of consciousness itself, non-dual and undivided. It is limitless, infinite and perfect. When the individual sense of 'I' arises in the body, the world is seen. If this sense is absent, who then will see the world?
Source: http://selforum.blogspot.in/2006/01/ramana-maharshi-on-sri-aurobindo.html
One day, during the second week of my stay, I was standing near the northern gate that leads to the hill path. With me was a devotee who had returned the previous day from Sri Aurobindo's ashram. It was evening and Sri Maharshi came by that way after his usual evening stroll. I wanted to ask him about his views on the theory of creation and the presence of the devotee who had returned from Sri Aurobindo's ashram prompted me to refer to Sri Aurobindo's views on the subject. I may say here that I am well acquainted with Sri Aurobindo's philosophy, for during my earlier visits to him some twenty-five years ago I used to discuss with him freely about these spiritual subjects. By way of an introduction, I asked the Maharshi whether he upheld the vedantic views on creation that were promulgated by Adi-Sankaracharya. After that we moved on to a discussion about Sri Aurobindo's world view.
Q: In the Vedanta of Sri Sankaracharya, the principle of the creation of the world has been accepted for the sake of beginners, but for the advanced, the principle of non-creation is put forward. What is your view in this matter?
M: Na nirodha na chotpattirNabaddho na cha sadhakaha Na mumukshur na vai mukta Ityesha paramarthata This sloka appears in the second chapter [v. 32, vaithathya prakarana] of Gaudapada's Karika [a commentary on the Mandukyopanishad]. It means really that there is no creation and no dissolution. There is no bondage, no one doing spiritual practices, no one seeking spiritual liberation, and no one who is liberated. One who is established in the Self sees this by his knowledge of reality.
Q: Sri Aurobindo believes that the human body is not the last on this earth. Establishment in the Self, according to him, is not perfectly attained in a human body, for Self-knowledge does not operate there in its natural way. Therefore the vijnanamaya sarira [the body made of pure knowledge]1 in which Self-knowledge can work naturally must be brought down on this earth.
M: Self-knowledge can shine very well in the human body, so there is no need of any other body.
Q: Sri Aurobindo believes that the vijnanamaya sarira will not be attacked by disease, will not grow old, and will not die without one's desire.
M: The body itself is a disease. To wish for a long stay of that disease is not the aim of the jnani. Anyhow, one has to give up identification with the body. Just as the I-am-the-body consciousness prevents one from attaining Self-knowledge, in the same way, one who has got the conviction that he is not the body will become liberated even if he doesn't desire it.
Q: Sri Aurobindo wants to bring the power of God into the human body.
M: If, after surrendering, one still has this desire, then surrender has not been successful. If one has the attitude, 'If the higher power is to come down, it must come into my body', this will only increase identification with the body. Truly speaking, there is no need of any such descent. After the destruction of the I-am-the-body idea, the individual becomes the form of the absolute. In that state, there is no above or below, front or back.
Q: If the individual becomes the form of the absolute, then who will enjoy the bliss of the absolute? To enjoy the bliss of the absolute, we must be slightly separate from it, like the fly that tastes sugar from a little distance.
M: The bliss of the absolute is the bliss of one's own nature. It is not born, nor has it been created. Pleasure that is created is sure to be destroyed. Sugar, being insentient, cannot give its own taste. The fly has to keep a little distance to taste it. But the absolute is awareness and consciousness. It can give its own bliss, but its nature cannot be understood without attaining that state.
Q: Sri Aurobindo wants to bring down on the earth a new divine race.
M: Whatever is to be attained in the future is to be understood as impermanent. Learn to understand properly what you have now so that there will be no need of thinking about the future.
Q: Sri Aurobindo says that God has created various kinds of worlds and is still going to create a new world.
M: Our present world itself is not real. Each one sees a different imaginary world according to his imagination, so where is the guarantee that the new world will be real? The jiva [the individual person], the world and God, all of these are relative ideas. So long as there is the individual sense of 'I', these three are also there.
From this individual sense of 'I', from the mind, these three have arisen. If you stop the mind, the three will not remain, but Brahman alone will remain, as it remains and abides even now. We see things because of an error. This misperception will be rectified by enquiring into the real nature of this jiva. Even if the jiva enters Supermind, it will remain in mind, but after surrendering the mind, there will be nothing left but Brahman. Whether this world is real or unreal, consciousness or inert, a place of happiness or a place of misery, all these states arise in the state of ignorance. They are not useful after realisation.
The state of Atmanishta [being fixed in the Self], devoid of the individual feeling of 'I', is the supreme state. In this state there is no room for thinking of objects, nor for this feeling of individual being. There is no doubt of any kind in this natural state of being-consciousness-bliss. So long as there is the perception of name and form in oneself, God will appear with form, but when the vision of the formless reality is achieved there will be no modifications of seer, seeing and seen. That vision is the nature of consciousness itself, non-dual and undivided. It is limitless, infinite and perfect. When the individual sense of 'I' arises in the body, the world is seen. If this sense is absent, who then will see the world?
Source: http://selforum.blogspot.in/2006/01/ramana-maharshi-on-sri-aurobindo.html
Monday, March 11, 2013
http://www.telegraph.co.uk/news/worldnews/northamerica/usa/9597345/Afterlife-exists-says-top-brain-surgeon.html Dr Eben Alexander, a Harvard-educated neurosurgeon, fell into a coma for seven days in 2008 after contracting meningitis.
During his illness Dr Alexander says that the part of his brain which controls human thought and emotion "shut down" and that he then experienced "something so profound that it gave me a scientific reason to believe in consciousness after death." In an essay for American magazine Newsweek, which he wrote to promote his book Proof of Heaven, Dr Alexander says he was met by a beautiful blue-eyed woman in a "place of clouds, big fluffy pink-white ones" and "shimmering beings".
He continues: "Birds? Angels? These words registered later, when I was writing down my recollections. But neither of these words do justice to the beings themselves, which were quite simply different from anything I have known on this planet. They were more advanced. Higher forms." The doctor adds that a "huge and booming like a glorious chant, came down from above, and I wondered if the winged beings were producing it. the sound was palpable and almost material, like a rain that you can feel on your skin but doesn't get you wet."
Dr Alexander says he had heard stories from patients who spoke of outer body experiences but had disregarded them as "wishful thinking" but has reconsidered his opinion following his own experience.
He added: "I know full well how extraordinary, how frankly unbelievable, all this sounds. Had someone even a doctor told me a story like this in the old days, I would have been quite certain that they were under the spell of some delusion.
"But what happened to me was, far from being delusional, as real or more real than any event in my life. That includes my wedding day and the birth of my two sons." He added: "I've spent decades as a neurosurgeon at some of the most prestigous medical institutions in our country. I know that many of my peers hold as I myself did to the theory that the brain, and in particular the cortex, generates consciousness and that we live in a universe devoid of any kind of emotion, much less the unconditional love that I now know God and the universe have toward us.
"But that belief, that theory, now lies broken at our feet. What happened to me destroyed it."
During his illness Dr Alexander says that the part of his brain which controls human thought and emotion "shut down" and that he then experienced "something so profound that it gave me a scientific reason to believe in consciousness after death." In an essay for American magazine Newsweek, which he wrote to promote his book Proof of Heaven, Dr Alexander says he was met by a beautiful blue-eyed woman in a "place of clouds, big fluffy pink-white ones" and "shimmering beings".
He continues: "Birds? Angels? These words registered later, when I was writing down my recollections. But neither of these words do justice to the beings themselves, which were quite simply different from anything I have known on this planet. They were more advanced. Higher forms." The doctor adds that a "huge and booming like a glorious chant, came down from above, and I wondered if the winged beings were producing it. the sound was palpable and almost material, like a rain that you can feel on your skin but doesn't get you wet."
Dr Alexander says he had heard stories from patients who spoke of outer body experiences but had disregarded them as "wishful thinking" but has reconsidered his opinion following his own experience.
He added: "I know full well how extraordinary, how frankly unbelievable, all this sounds. Had someone even a doctor told me a story like this in the old days, I would have been quite certain that they were under the spell of some delusion.
"But what happened to me was, far from being delusional, as real or more real than any event in my life. That includes my wedding day and the birth of my two sons." He added: "I've spent decades as a neurosurgeon at some of the most prestigous medical institutions in our country. I know that many of my peers hold as I myself did to the theory that the brain, and in particular the cortex, generates consciousness and that we live in a universe devoid of any kind of emotion, much less the unconditional love that I now know God and the universe have toward us.
"But that belief, that theory, now lies broken at our feet. What happened to me destroyed it."
Saturday, March 9, 2013
Tuesday, March 5, 2013
Is Deep Sleep Like Mediatation?
http://timesofindia.speakingtree.in/spiritual-articles/lifestyle/is-deep-sleep-like-meditation
Sleep remains a mystery despite all the research done so far. Science says it helps to consolidate our memories and remove unnecessary information. That during sleep, when inputs from our five senses are almost zero, the ‘mind-brain’ takes stock and helps consolidate memory learned during the day. However I think we sleep because it is like forced meditation; it invigorates and charges our batteries.
In sleep, we go through four or five cycles of deep sleep and dreaming episodes, each of 90 minutes duration. Electroencephalography (EEG) studies done on the human brain (during sleep) show that deep sleep is characterised by production of low frequency Delta waves known to help produce life and mood-enhancing chemicals. Here, we are totally unaware of our surroundings. But, dreaming episodes characterised by the rapid eye movement (REM) stage is of light sleep; you can be woken up quite easily. Hence when we wake up after a deep sleep it is refreshing and invigorating.
In deep Samadhi also one produces Delta waves, though most studies of the meditating brain show prevalence of Alpha waves, perhaps because EEG and fMRI are quite invasive and so are not conducive for deep meditation. The noise and intense magnetic field of fMRI and electrical wires of EEG dangling around the subject’s head do not create a conducive environment for deep meditation. Nevertheless studies of EEG on some have shown that in deep meditation there is a spike in delta wave production.
Outward signs of losing complete consciousness is similar to that in deep sleep. Ramakrishna Paramhansa, when he attained enlightenment, was completely oblivious to the world for almost six months. To keep him alive during this time his guru force-fed him.
In deep sleep most of peripheral brain neuron activity either reduces drastically or shuts down. Only the central portion of the brain – seat of autonomous nervous system -- works. This is also where long-term memories are stored and consolidated.
Much irrelevant information takes up memory space. As the peripheral brain shuts down these memories get dissolved, allowing the brain to increase its processing power for yet another day.
Deep meditation also allows removal of sanskars or memories as Sage Patanjali stated and this could be a probable mechanism to do so. In fact he defines yoga as suppression of thought waves; so the low frequency Delta waves in deep sleep could be a manifestation of this process.
When deep sleep is disrupted, memory dissolution doesn’t take place; memory knots keep growing, creating irritable moods and short tempers. There is also a growing body of data in sleep research indicating that in many people who are not getting enough restful sleep, the incidence of diabetes, heart problems and even cancer are increasing.
Brain under anesthesia also produces low frequency waves, but only in the fragmented brain. The communication between different parts of brain is stopped by anesthesia chemicals. However in deep sleep the whole brain is active as in deep meditation.
How do we induce deep sleep? One way is by doing daily vigorous exercise and meditation. Both help in dissolving temporary memory knots and producing conditions for better sleep.
Deep sleep is also helped by reducing external inputs like sound and light. Thus people who sleep in lighted environment do not get deep sleep though extensive REM activity takes place. Similarly when there are too many worries and the mind is not at peace, one cannot sleep deeply.
http://timesofindia.speakingtree.in/spiritual-articles/lifestyle/is-deep-sleep-like-meditation
Sleep remains a mystery despite all the research done so far. Science says it helps to consolidate our memories and remove unnecessary information. That during sleep, when inputs from our five senses are almost zero, the ‘mind-brain’ takes stock and helps consolidate memory learned during the day. However I think we sleep because it is like forced meditation; it invigorates and charges our batteries.
In sleep, we go through four or five cycles of deep sleep and dreaming episodes, each of 90 minutes duration. Electroencephalography (EEG) studies done on the human brain (during sleep) show that deep sleep is characterised by production of low frequency Delta waves known to help produce life and mood-enhancing chemicals. Here, we are totally unaware of our surroundings. But, dreaming episodes characterised by the rapid eye movement (REM) stage is of light sleep; you can be woken up quite easily. Hence when we wake up after a deep sleep it is refreshing and invigorating.
In deep Samadhi also one produces Delta waves, though most studies of the meditating brain show prevalence of Alpha waves, perhaps because EEG and fMRI are quite invasive and so are not conducive for deep meditation. The noise and intense magnetic field of fMRI and electrical wires of EEG dangling around the subject’s head do not create a conducive environment for deep meditation. Nevertheless studies of EEG on some have shown that in deep meditation there is a spike in delta wave production.
Outward signs of losing complete consciousness is similar to that in deep sleep. Ramakrishna Paramhansa, when he attained enlightenment, was completely oblivious to the world for almost six months. To keep him alive during this time his guru force-fed him.
In deep sleep most of peripheral brain neuron activity either reduces drastically or shuts down. Only the central portion of the brain – seat of autonomous nervous system -- works. This is also where long-term memories are stored and consolidated.
Much irrelevant information takes up memory space. As the peripheral brain shuts down these memories get dissolved, allowing the brain to increase its processing power for yet another day.
Deep meditation also allows removal of sanskars or memories as Sage Patanjali stated and this could be a probable mechanism to do so. In fact he defines yoga as suppression of thought waves; so the low frequency Delta waves in deep sleep could be a manifestation of this process.
When deep sleep is disrupted, memory dissolution doesn’t take place; memory knots keep growing, creating irritable moods and short tempers. There is also a growing body of data in sleep research indicating that in many people who are not getting enough restful sleep, the incidence of diabetes, heart problems and even cancer are increasing.
Brain under anesthesia also produces low frequency waves, but only in the fragmented brain. The communication between different parts of brain is stopped by anesthesia chemicals. However in deep sleep the whole brain is active as in deep meditation.
How do we induce deep sleep? One way is by doing daily vigorous exercise and meditation. Both help in dissolving temporary memory knots and producing conditions for better sleep.
Deep sleep is also helped by reducing external inputs like sound and light. Thus people who sleep in lighted environment do not get deep sleep though extensive REM activity takes place. Similarly when there are too many worries and the mind is not at peace, one cannot sleep deeply.
Saturday, March 2, 2013
http://en.wikipedia.org/wiki/List_of_unsolved_problems_in_neuroscience
More Problems
http://en.wikipedia.org/wiki/List_of_unsolved_problems_in_biology
http://en.wikipedia.org/wiki/Category:Open_problems
http://en.wikipedia.org/wiki/Timeline_of_human_evolution
http://en.wikipedia.org/wiki/List_of_archaeological_periods
Consciousness: What is the neuronal basis of subjective experience, cognition, wakefulness, alertness, arousal, and attention? How is the "hard problem of consciousness" solved? What is its function?
Perception: How does the brain transfer sensory information into coherent, private percepts? What are the rules by which perception is organized? What are the features/objects that constitute our perceptual experience of internal and external events? How are the senses integrated? What is the relationship between subjective experience and the physical world?
Learning and memory: Where do our memories get stored and how are they retrieved again? How can learning be improved? What is the difference between explicit and implicit memories? What molecule is responsible for synaptic tagging?
Neuroplasticity: How plastic is the mature brain?
Development and evolution: How and why did the brain evolve? What are the molecular determinants of individual brain development?
Free will, particularly the neuroscience of free will
Sleep: Why do we dream? What are the underlying brain mechanisms? What is its relation to anesthesia?
Cognition and decisions: How and where does the brain evaluate reward value and effort (cost) to modulate behavior? How does previous experience alter perception and behavior? What are the genetic and environmental contributions to brain function?
Language: How is it implemented neurally? What is the basis of semantic meaning?
Diseases: What are the neural bases (causes) of mental diseases like psychotic disorders (e.g. mania, schizophrenia), Parkinson's disease, Alzheimer's disease, or addiction? Is it possible to recover loss of sensory or motor function?
Movement: How can we move so controllably, even though the motor nerve impulses seem haphazard and unpredictable?
Computational theory of mind: What are the limits of understanding thinking as a form of computing?
Why do some women have easy births while others have long, traumatic labours which end with an emergency delivery?
Scientists don't know the answer - but they are working on it. http://www.bbc.co.uk/news/health-22327882
More Problems
http://en.wikipedia.org/wiki/List_of_unsolved_problems_in_biology
http://en.wikipedia.org/wiki/Category:Open_problems
http://en.wikipedia.org/wiki/Timeline_of_human_evolution
http://en.wikipedia.org/wiki/List_of_archaeological_periods
Consciousness: What is the neuronal basis of subjective experience, cognition, wakefulness, alertness, arousal, and attention? How is the "hard problem of consciousness" solved? What is its function?
Perception: How does the brain transfer sensory information into coherent, private percepts? What are the rules by which perception is organized? What are the features/objects that constitute our perceptual experience of internal and external events? How are the senses integrated? What is the relationship between subjective experience and the physical world?
Learning and memory: Where do our memories get stored and how are they retrieved again? How can learning be improved? What is the difference between explicit and implicit memories? What molecule is responsible for synaptic tagging?
Neuroplasticity: How plastic is the mature brain?
Development and evolution: How and why did the brain evolve? What are the molecular determinants of individual brain development?
Free will, particularly the neuroscience of free will
Sleep: Why do we dream? What are the underlying brain mechanisms? What is its relation to anesthesia?
Cognition and decisions: How and where does the brain evaluate reward value and effort (cost) to modulate behavior? How does previous experience alter perception and behavior? What are the genetic and environmental contributions to brain function?
Language: How is it implemented neurally? What is the basis of semantic meaning?
Diseases: What are the neural bases (causes) of mental diseases like psychotic disorders (e.g. mania, schizophrenia), Parkinson's disease, Alzheimer's disease, or addiction? Is it possible to recover loss of sensory or motor function?
Movement: How can we move so controllably, even though the motor nerve impulses seem haphazard and unpredictable?
Computational theory of mind: What are the limits of understanding thinking as a form of computing?
Why do some women have easy births while others have long, traumatic labours which end with an emergency delivery?
Scientists don't know the answer - but they are working on it. http://www.bbc.co.uk/news/health-22327882
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