Critique of Deepak Chopra’s Book:
AGELESS BODY, TIMELESS MIND
The author’s 130,000-word dissertation probes into life-force instigation and suggests ideal habits as the means to quality longevity. Such asceticism, according to Chopra, can be affected by minimizing stress through meditation and abstaining from insalubrious ingestion -- where stressful association is discouraged and to be supplanted with harmonious affiliation as the catalyst to protect and renew cellular development. Body-Mind capability, to circumscribe debilitation, is demonstrated to have its own positive complement, by formulating anti-ageing medicine, promoting self-healing, and insuring healthy continuance free from pathological catastrophe.
Dr. Chopra presents the entire body as a living mind, with neurosensory responses abundant throughout the physical synecdoche. As an example, and to prove neurosensory capability, he cites real life situations, where transplant recipients experience untypical yearnings in postoperative aberrations, manifested in unfamiliar cravings and appetites, and unexpectedly resulted from donor organ sentience. More individualistic and lending some credence to Deepak's observations of interior body intelligence, this critique author can attest to rapid finger and bow elicitation from the violin without conscious thought or effort; therefore, we can experience neurosensory perception in cellular patterns.
This critique author observes: certain body components as ageless in their natural, molecular specificity. However, holistically, naturalness might be ideal; but entropy lurks in the shadow of all order. Chaos then, not order, overshadows the universal design. Our physical world reflects an unfriendliness to life; at first glance, mammalian habitat appears designed for species development. Nonetheless, Murphy’s Law predominates for all creatures -- anything possible to go wrong will go wrong and persists reasonable to the entropy hypothesis. Such liveliness is conducive to evolvement, to new life forms, and to speciation; however, entropy waits, patiently. Life is a reflection of unseen quantum energy -- a force mediating all forms whether perceptible or imperceptible. Constantly in motion, even when objects appear physically inert, all elements are qualitatively subject to quantum invisibility. Entropy, then, conforms to ratiocinative conclusion and is predictable and inescapable -- contrary to Chopra’s managed-debility philosophy.
Physiologists assign stress as the foremost ageing contributor; yet, DNA is thought to inhere a biological time clock, and its chronological inevitability is set to unwind in prescribed order. Again, order must succumb to entropy in time. But Einstein proved time to be relative; true, relative to effect, premature ageing can be mediated by a less stressful lifestyle. Therefore, agreeing with Chopra, a peaceful existence can be seen to effect maximum longevity and defy apparent time parameters.
Chopra visualized his present awareness as spare time, even within an eternal continuum -- immortal in the cognizance of past, present, and future anticipation -- and where chaos cannot be a threat, inasmuch as omnipotent power is infinitely organized and considered controller of existence. Despite Chopra's intellectual advancement, he is remiss in his perception of ‘eternal continuum’; in definition reality, the fundamental character of ‘eternal continuum’ inheres perfect order and design; but logic predicts an eventual capitulation to entropy, for design exhibits many flaws in nature and life reproduction. Every physical science aspect attests to this determination.
Philosophic positivists, searching for truth in the ethical and spiritual continuum, quest holistic truth as an abstraction to define spiritual perfection beyond definitive assignment. Within such extensions to perceived truth, spiritual love is tendered as a quantitative measure, rather than qualitative, and conclusively defined as a repeated ideal. Actually, such is an empty expression, for the ‘spirit’ giving rise to holistic extension takes its modern definition from a mistaken desideratum -- the desired spirit expression failing to share even a remote kinship to its original Greek ‘pneuma’ definition. Love, then, is only a physical emotion and inheres absolutely no relation to modernly perceived spirituality. Incertitude toward the spatiotemporal dimension, as it relates to spiritual occupancy, precludes intellect from dimensional insight and from any science to explain the anaclisis proclivity producing effect.
Contrary to Chopra’s eternity sans beginning or end, physicists prove time to be relative to dimension -- dimension to perception -- and perception to indoctrination. In quantum mechanics continuum of programmed life force, DNA continues to direct biological rhythm: extracting, contributing, and discarding an endless relativistic evolvement to hereditary, environment, and physiological continuity, after a fashion. But entropy ensues as quantum specifications deteriorate from quantum exchanges, and such compromises man’s DNA adherence to procedural order. Evolution, then, determines not only species development and extinction but individual physiology as well. In the maelstrom, human development has been and continues to be left to its own devices.
Intellectual advancement remains to be developed whereby man can recognize and qualify theorem to substantiate the time-space illusion impressionable to cognizance -- to understand those metaphysical subscriptions dangerous to man’s space odyssey -- to find our destiny. We are only human; and in life consciousness, we find only actuality; for in reality, always realized, there cannot exist present or future cognizance.
When put to the sentience test, philosophic wisdom, mediated by superstition, allows immortality to be seen as a continuance to life through metaphysical morphology. But such death benefit is an illusion, having no relation to physical cognizance; for only the quantum synecdoche reflects actuality in the quantum measurement; in no instance can spiritual existence be quantified or qualified by sentient response, DNA, or relativistic mechanics -- the only stimuli able to evoke human reaction. Immortal expectations, rhetoric and meaningless phrases cannot sustain immortality’s impoverished proposition. The Indian philosopher, deviates from scientific expertise to philosophical extravagance in his last Chapter, and his deviation from theory to hypothesis becomes apparent to serious perusal.
Chopra must be described as a metaphysical ingénue after all; for he ponders conceptual truths only, as does any philosopher attempting to define Happiness, Ontology, Truth, and Chimerical destiny for the indefinable, the untouchable, and the imperceptible. But in the end, we recognize stress-free existence as a bona fide recommendation to idealized longevity; however, entropy lurks as the inevitable; and its persistence cannot be mediated by philosophic grandiosity, metaphysical innovations, or physical desideratum.