Subhash Kak
Subhash Kak (born March 26, 1947, Srinagar, Kashmir) is poet, historian of science, and scientist. He is well-known for contributions to information theory and quantum physics, as well as to history of science and Indian studies.His work on early Indian science has put the focus on the rational and humanistic strands of Indian thought, transforming our understanding of the nature of Indian civilization. His influence extends both to the scholarly world as also to the general audience through his newspaper columns and other popular writings, and he is one of the prominent figures of the contemporary Indian renaissance.
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2 Philosophy and History 3 Poetry 4 Bibliography 5 External Links |
Information and Quantum Theory
Kak's scientific research is in information theory(random sequences and cryptography), artificial intelligence including neural networks, and quantum theory. He is the inventor of a novel protocol for quantum teleportation, and of a quantum cosmological model of the universe.
Due to the basic subject-object dichotomy, Kak believes that science can only deal with objects and not with the perceiving subject. Therefore, he thinks it is impossible to create a formal science of consciousness. Since the mind can make models of the outer reality, which, at its deepest level, is quantum mechanical, he claims that the mind must have a quantum mechanical basis. He sees brain as a classical machine that is able to reduce the infinite possibilities of a quantum-like universal consciousness. The mind can only think sequentially while reality is simultaneous across countless dimensions. He has argued that such a reduction from a universal consciousness may explain the amazing feats of savants.
His scientific philosophy indicates that a complete science based on the reductionist approach is impossible and thus the scientific enterprise is one without end.
Philosophy and History
Kak discovered an astronomy in the altar construction connected with Vedic ritual and showed how these numbers are reflected in the very organization of the Rigveda. This work has opened the way to a proper appreciation of the sciences of ancient India, especially that of Vedic culture. In particular, he has presented new interpretations of Vedic ritual such as the Ashvamedha sacrifice.
The demonstration of an early Indian astronomy means that the astronomical references in the Vedic books must be given due importance. These references indicate events that go back to the 3rd or the 4th millennium BC. Such early dates invalidate theories of the composition of the Vedas after supposed large-scale entry into India of the Indo-European people in the 2nd millennium BC.
Kak has stressed that a consistent cosmology underlies the Vedic view. In this cosmology the central notion is that of connections between the outer (physical) and the inner (subjective) worlds. This cosmology is the common theme running through spirituality, dance, music, temple architecture, and sculpture. The most striking example of these connections is the number 108. In the outer world, it is approximately the distance in terms of their diameters that the sun and the moon are away from the earth. Furthermore, the diameter of the sun is also about 108 times the diameter of the earth. The Natya Shastra, the 400 BC text on Indian arts by Bharata Muni describes 108 dances poses; the Indian rosary has 108 beads; and in Hindu worship one is enjoined to repeat the deity's name 108 times.
According to the Vedic cosmology, the gods of the hymns are cognitive centers, or the centers of the inner space of the mind. The Vedic system is a cryptic description of a science of consciousness. But this knowledge can only be intuitive and not open to linguistic formulation.
His cryptographic analysis has shown that the Brahmi script of early classical India is derived from the Indus (or Sarasvati) script of the third millennium BC. Since Brahmi is also related to the Semitic script, this work suggests that Indus must have influenced the development of Semitic scripts, with the Vedic gods worshiping Mitanni people of West Asia as the intermediaries for the diffusion of ideas.
Poetry
His poetry is characterized by a direct style that uses commonplace happenings and things to speak of deeply felt experience. Although he writes poetry both in English and Hindi, his Hindi poems are superior from the point of view of technique and language.Bibliography
External Links