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Integrating the macro and micro dimensions in the mind

through a new form of post verbal sensitivities 

Integrating the Macro and Micro Dimensions in the Mind through a New Form of Post-Verbal Sensitivities


Any fresh thinking on the relationship between Nature and man (his mind) or in other words macro and micro needs to be viewed in two parts. One, see mental processes of man as a reality in Nature and try to figure out the components and mechanics of that reality. The other part, as elaborated previously, consists of seeing mental processes as an integral part of the entire macro process of Nature and its dynamic (in all space and time). Following the dynamic of this macro process takes us to its origins and evolution over hundreds of billions of years, and from there into its present and future evolutionary journey. This enables us to see our existing mental processes as a micro phenomenon in transition within this macro journey, and consequently gives us a sense of direction. However, the key issue is that viewing mental processes in the context of Nature’s dynamic is not sufficient on its own for the individual to form an internal connection with this macro dynamic. If we leave it at that then it will become something academic, as it will separate the seeing of mental processes from their reality, which is a mistake. Thus we need to explain the way macro dynamic of Nature impacts upon the critical micro factor of the present day human mental processes, and how they interconnect. 

In our view these two dimensions are connected through the impact of our thinking about Nature’s macro dynamic on the existing sensitivity processes of our minds. We know that in early pre-human history of the mind, the initial sensitivity process really arose out of biological needs, functions and drives. However, when we come to advanced human mental processes (having the capability of complex abstractions), which start transcending the domain of biologically driven mental processes, we see the emergence of a new form of sensitivities as a product of language and civilization. This new form of sensitivities, although a product of language, belongs to the area of nonverbal mind. So we witness verbal history generating a new edition of nonverbal sensitivities beyond the earlier pre-language nonverbal ones, which tells us that all nonverbal (only in human beings) is not on the same plane. There is a preverbal nonverbal area of our mind, and a post-verbal nonverbal, which is on a higher evolutionary plane and includes this new form of sensitivities. 


hese post-verbal nonverbal sensitivities can be classified into their earlier and later versions.  The earlier was more in terms of the experience fund of our biological reality and formations. To give an example, these sensitivities can connect to a rainbow, flower or a perfume but they are arising out of biological experiences. Consequently, a lot of art is either based upon the emotion of biological love or visibly connected to it. The later version is post-biological, where man starts having sensitivities arising out of intellectual experiences in all dimensions of his life including his experience of connecting to Nature and his place and role in it. These new sensitivity processes still form our emotional motivations, likes and dislikes, but this time of another category compared to earlier biology based motivations or responses. In case of the latter we are using the word responses rather than sensitivities because they arise out of biological compulsions. While in post biological sensitivities our emotive responses are not determined by biological compulsions but a new set of emotive values furnished by these sensitivities. 


Coming back to the question of the connection mechanics between the macro dynamic of Nature and the micro dimension of our mental processes, we will find them through the above-explained post-biological nonverbal sensitivities. The issue at hand is of further evolution of these sensitivities into a mature form. Hitherto in human history we see their prototypes in the form of religious and spiritual ideas. But now they will emerge as post-prototype sensitivities, a mature version of the prototype, which in lieu of a better term, we can call ‘spiritual sensitivities’. When these sensitivities become integrated into our being they give rise to the necessary mental mechanics for producing emotive processes of this new category, which enable us to convert the knowledge of the macro and micro dimensions to produce another product, a mature ‘spiritual’ sensitivity. Not to be confused with the prototype ‘spiritual’ sensitivities. Since this mature ‘spiritual sensitivity’, is directly related to our emotive processes, hence it becomes a part of them on a much more stable and integrated basis. Consequently it connects to all our other layers of sensitivity, and thereby becomes a new drive for all our mental processes. Thus despite coming through the intellect it becomes a part of our mental process as a whole. 

This is how the new mature sensitivity process becomes real. And we are calling it real because after getting incorporated in our mental complex it generates a whole new process of doing. Which is not a specialty doing as in the earlier spiritual version but a general integrated doing (within oneself and with other things in Nature) pertaining to the whole of man’s life. Thus this new sensitivity process becomes a part of the operating culture of our species as it gets more connected to objective reality. The above creates a new job chart for man, for which he will have to produce some new tools of doing within himself, like additional capabilities of perception, cognition, processing, and then of integrated doing amongst individuals i.e. collective doing. In reality man will need a whole range of tools for this new individual and collective doing, which will act as a transforming agent for him by opening up the next path and direction for his evolution in concrete and real terms.  At the end we would like to state that evolution of man from his present to his next installment of future will change him radically. So we will not be looking at man on the emotive scale belonging to an earlier evolutionary phase but at his agenda, motivations, and vision on the plane where he has started to evolve again on the evolutionary scale. This is not just a change of fashion, trends, or new paradigms but a new evolutionary process, which is much more holistic. 


These are the implications of the emerging connection between the macro dynamic of Nature and the micro dimension of the existing human mental processes. We can understand that in the beginning of this process man will feel an emotive resistance due to the fear that these steps, and events are going to alienate him emotionally from how he experiences himself today. Of course all evolution in a sense is an alienation. But the fact remains, evolution is much more real than the alienation from one’s existing state, not only in terms of thinking and doing but even emotionally. Actually the fear of alienation is only a mentally generated process having no basis in reality. It comes from our imagination, when we are looking only at our past from the standpoint of our attachment with the present. Once we come in contact with our emerging future, our emotional reality changes and produces a state where the whole of our emotions become centered upon evolution and the new emerging form. So in reality there is neither any great emotional loss nor any emotional trauma but just an emotional fear. We can grasp this more clearly if we go back in human history to the early hominid and try and reconstruct his emotional state while evolving from the ape. A closer look at his emotional state will tell us that he would have been far more preoccupied with being hominid than with feeling alienated from his pre-existing/ape form. When evolution is in process, it becomes a much greater and richer reality than the pre-existing state and its resistance in various forms.  


Of course we do acknowledge that our situation is a little more complex than earlier evolutions but the general logic of evolution is still applicable to us. In our case this complexity has arisen due to our advanced mental capabilities, which are able to take a peep into the future, whereas in previous evolutions the specimens could not see but only experience the unfolding future. So in us this is a fear arising out of seeing something which is not yet real. One can understand this fear, which is peculiar to human species and no other species in Nature, but this should not deter us from proceeding on to the next logical stage of our evolution. 


i. Please see ‘Pre-big bang origins and evolutionary journey of the Universal Logic Process’, where the components and mechanics of mental processes have been briefly explained. A detailed explanation of these will be provided in the EM Topic ‘Mental Processes’.  

ii. Only that seeing is valid and useful which is integrated with the reality of a phenomenon (including its internal and external dynamics). In reality this connection will arise from a concrete organic process happening within the mental processes of an individual, in result of the impact of the macro dynamic on his perceptions, thinking and emotions and how they respond to it and gradually discover a connection.      

iii. Here we are referring to developed sensitivities (based on complex abstractions not driven by the subjective agenda), towards the problems and miseries of other human beings, for discovering subtle aesthetic aspects of objects or relationships and situations, for experiencing the beauty and grandeur of Nature and going further into the emotional question of one’s connection with it, and so on. These are sensitivities we experience and express in serious art, literature, poetry, music, even science and other domains of human life. 

iv. Due to being a more complex phenomenon, with many more and new dimensions and layers.

v. These are not directly connected to our biological needs but closely linked to our biological reality. 

vi. These dimensions range from his birth to death and include all his ideas, feelings, etc. during that period.

vii. As the intellectual input in this new sensitivity process matures, it in turn produces a mature emotional process which then shapes the doing of an individual. 

viii. Rigorous meditative practices and exercises to suppress certain patterns and attain some specific state of wisdom. 

ix. This resistance in pre-human life forms and even primitive man would be in the form of simple physical patterns and some elementary mental patterns also. In the case of civilized man it exists primarily at the mental level in terms of his complex mental patterns—emotional, intellectual, temperamental and personality etc.—that offer the real resistance to his further evolution. 

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