The Brain

A slight stimulation of a specific neural pathway in the brain can activate the corresponding gate closest to the point of stimulation. This activation triggers a behavioral response, such as laughter, which can persist continuously. In a similar manner, gentle stimulation of the gate associated with the expression of sorrow induces crying, which continues as long as the gate remains open. Certain individuals exhibit spontaneous laughter without apparent cause, reflecting a prevailing affective state. This phenomenon is influenced by the modulation of cognitive processing spaces, which regulate the opening and closing of these neural gates. This phenomenon is exclusive to living systems. It is predicated on the dynamic behavior of electrons within a given spatial domain: when an electron makes a quantum leap away from its nucleus, a subsequent electron advances to occupy the vacated position. This reciprocal electron displacement initiates the modulation of specific neural gates within the space framework—those governing emotional expressions such as crying and laughter, as well as sensory functions including vision and olfaction. The resultant activation of these gates produces observable outcomes, which we categorize as speech, olfaction, laughter, crying, and other related behaviors.
It is significant to observe that the act of recalling a deceased relative frequently induces activation within the neural gates associated with solemnity, resulting in a marked shift toward a serious affective state. Repeated engagement of these gates precipitates a progressive onset of melancholy, which, if sustained, may ultimately manifest as persistent weeping. Empirically, it is common to witness individuals spontaneously recalling memories or thoughts that bear no apparent relation to their immediate surroundings, indicative of this involuntary cognitive and emotional modulation. This phenomenon arises from the quantum displacement of electrons, wherein one electron leaps outward and another concurrently assumes its former position. Here, the reference is not to the electrons per se but to the behavioral dynamics they represent. The activation of specific neural gates by this behavioral mechanism results in their opening, thereby eliciting the retrieval of associated encoded information or imprints. The individual thus experiences cognitive dissonance, as neither the immediate context nor ongoing discourse provides a rational basis for these recollections. The challenge, therefore, lies in elucidating the underlying causality of such spontaneous and contextually incongruent cognitive activations.
You may have encountered reports describing an incident in which a dacoit inflicted a heavy blow to an individual’s head, resulting in the immediate onset of unconsciousness. The underlying cause of this loss of consciousness is fundamentally straightforward. The cranial bone exhibits exceptional structural robustness, arguably unparalleled within the human skeletal system. The primary locus of injury is not the osseous tissue itself, but rather the disruption of intracerebral bioelectrical currents. This perturbation impairs the functional integrity of specific neural gating mechanisms, resulting in their temporary cessation of activity. Consequently, the affected individual remains in an unconscious state for the duration of this neurophysiological disturbance. Under such conditions, the application of cranial massage expedites the restoration of consciousness. This phenomenon is attributable to the re-synchronization of intracerebral bioelectrical currents with the external environment, a process accelerated via somatosensory input. This stimulation mitigates the dysfunction of compromised neural gates, thereby facilitating the recovery of cognitive awareness. It is further noteworthy that within the temporal continuum, even the most infinitesimal subdivisions of a second are subject to ongoing dynamic variations.
A Sufi once articulated that the river he crossed once in his lifetime could never be crossed again, despite residing on its bank and traversing it multiple times daily. This statement conveys an implicit recognition of the ceaseless flux occurring at every infinitesimal moment. Nevertheless, human perception remains fundamentally incapable of apprehending or fully comprehending these incessant transformations. For instance, a tree within one’s immediate field of vision undergoes continual growth and regression, both internally and externally. Although the appearance of new leaves serves as an observable indicator of development, the underlying processes driving this growth rarely elicit deliberate contemplation. The fundamental impetus for the tree’s growth is rooted in the continuous transformation inherent within space dynamics. Space mediates the transference of creative agency from one locus to another, manifesting perceptibly as the emergence of new buds on the tree. Concurrently, observable phenomena include the senescence and abscission of leaves, which transition from vibrant vitality to desiccation and eventual detachment. This cyclical process—wherein buds develop into leaves that subsequently wither—occurs incessantly at each moment. Collectively, these processes are explicable as direct consequences of the perpetually evolving conditions within space.
The intrinsic reflexivity of space facilitates the continuous translocation of entities from one locus to another, with such transformations occurring even within the most infinitesimal temporal intervals. Crucially, this process is not unidirectional but manifests as a bidirectional interaction simultaneously present within the observer (shāhid) and the observed (mashhūd), as well as within the cognitive faculties of the mind and throughout the continuum of existence. This reciprocal dynamic precludes any notion of unilateral causality. Consider the phenomenon wherein a pile of detritus is ignited, initiating combustion and thereby altering its ontological state. Although one might question the causal relationship between the refuse and the fire, the emergence of red flames from the refuse—where no flame existed moments prior—exemplifies this transformative interplay. Ultimately, the refuse is reduced to ash; yet the ontological inquiry persists: from what origin do the flames arise, and to what terminus do they recede? This exemplifies the complex ontogenesis of phenomena, wherein the apparent lack of intrinsic relation between substrate and emergent manifestation underscores the profound dynamics inherent in spatiotemporal transformation.

Throughout the entirety of human existence, these transformations persist incessantly, constituting a fundamentally reciprocal process. This dynamic interaction occurs between the observer (shāhid) and the observed (mashhūd), precluding any possibility of unilateral causation or one-directional influence.

When a mass of garbage is ignited, it undergoes combustion, resulting in a profound alteration of its ontological state. The question arises: what intrinsic relation exists between the garbage and the emergent fire? Notwithstanding that the flames arise from the garbage at a temporal juncture preceded by no observable fire, this phenomenon challenges conventional notions of causality. Although the garbage ultimately transfigures into ash, the ontological puzzle persists: from what source do the red flames emanate, and to what endpoint do they dissipate? This occurs despite the apparent absence of any inherent or direct correspondence between the refuse and the phenomenon of combustion, thereby underscoring the complexity of transformational processes within the spatiotemporal continuum.
The initial ember that sparked the inception of the fire was, in essence, nothing beyond a singular, discrete ignition point, lacking any magnitude beyond its intrinsic sparseness. Nevertheless, the observer perceives this phenomenon as an expanding conflagration, manifesting as successive layers of flames. At times, entire settlements and habitations are engulfed and reduced to mere ashes. Ontologically, these flames emerge from the space continuum and ultimately remerge within it. Human perception apprehends objects through their dimensionality—length, width, and depth—within space coordinates, yet seldom engages in the metaphysical inquiry into the mechanisms by which such perceptual phenomena arise.

Consider a three-dimensional film devoid of actual physical depth; nevertheless, through the stereoscopic lenses worn by the observer, a perception of space depth emerges, enabling the visualization of a wall’s length, breadth, and thickness as concrete dimensions. Upon removal of this perceived depth, the film reduces to a mere two-dimensional image. Further diminution into microfilm form ultimately condenses the representation to a singular particle. Subsequent subdivision of this particle into progressively smaller fragments does not negate the presence of its inherent properties within each fragment. However, as these fragments diminish beyond the threshold of visual detectability, their perceptibility is lost. This, however, does not warrant the conclusion that the particle’s existence is nullified. Such a conclusion is untenable, for the particle’s existence is validated both through direct observation and its enduring imprint on the cognitive faculty of the observer. Even though it is not visible to us, we cannot deny its existence. If one concentrates on this notion, the concept of space or ether immediately arises, and it becomes evident that nothing can obstruct the movement of space. It also possesses the elasticity whereby every microfilm either diminishes or expands—it never remains in a fixed state. This process continues incessantly. It is for this reason that the generational continuity of all living beings, vegetation, and inanimate entities persists throughout the cosmos.

A subtle yet illustrative example may further elucidate this concept: as one observes a bud evolving into a fully formed leaf, there is a continual increase in the number of atoms composing it. However, in accordance with the Divine ordinance, once the form reaches its culmination, a gradual diminution of atomic composition ensues. The leaf undergoes a progressive chromatic transformation and sequential physiological changes—not only does its hue alter, but it also contracts. Eventually, it desiccates, detaches from the branch, and through successive diminution and degeneration, it reduces to the scale of a microfilm, ultimately reverting to its primordial state. Combustion is not a necessary condition for this transformation; even in its absence, the entity will inevitably reduce to a microfilm, from which the same morphological configurations will reappear—first as a bud, then as a leaf. The sequential phases of a leaf’s ontogenesis remain beyond the perceptual capacity of human sight, which is neither equipped to discern these stages nor to quantify them. These processes elude empirical engagement, as they operate beneath the threshold of optical perception. Human vision is confined to a narrowly defined spectral range, restricted by the parameters of specific wavelengths. A minute deviation—whether by diminution or augmentation—renders the associated space field imperceptible. However, such perceptual limitation does not signify the annihilation of the particle’s existence.