Madan Prasad Singh
Among all known forms of life, humans are perhaps the clearest example of how matter can gradually transform into consciousness. A single fertilized cell — formed by the fusion of sperm and egg — silently carries within it the blueprint of a complete human being. From this microscopic beginning emerges a body containing nearly 37 trillion cells, an intricate nervous system, emotions, imagination, memory, and the mysterious sense of “I”.
Science explains much of this transformation biologi[cally. During embryonic development, the monozygotic cell divides repeatedly and differentiates into muscles, bones, blood, organs, and billions of neurons. Yet the greatest mystery remains: how does organized matter become subjective experience? How does the brain generate awareness, identity, and self-reflection?
Humans are metazoans with a clear and distinct “I-feeling” — the inner sense that “I exist.” This I-feeling is mental in nature. Even identical twins, though genetically nearly the same, are never identical psychologically. They think differently, feel differently, develop different personalities, and make different choices. This uniqueness suggests that consciousness is not merely mechanical assembly of matter, but an emergent phenomenon shaped by experience, learning, environment, and self-directed thought.
Modern neuroscience supports this partially. Studies on neuroplasticity, especially by scientists like and, show that repeated thinking physically reshapes the brain. Thoughts are not passive shadows; they alter neural pathways. In a real sense, what we repeatedly think becomes part of what we are.
Thought may be understood as energy carrying instruction. Electrical impulses travel through neurons, but unlike ordinary physical energy, thoughts possess direction and meaning. A stone rolling downhill has energy but no intention. Human thought, however, can build a bridge, compose music, heal emotional wounds, or start a war. It is energy organized by awareness.
A useful analogy is that of a computer. The brain resembles hardware, but the mind functions more like software — dynamic, adaptable, and capable of self-modification. Yet even this analogy is incomplete because humans possess self-awareness: the thinker can observe his own thoughts. We can ask ourselves, “Why am I thinking this?” or “Should I continue this line of thought?” This capacity for self-observation distinguishes human consciousness from ordinary machine processing.
The “I” is our identity, but it is not fixed. It changes continuously throughout life. A child’s sense of self is simple and immediate. As knowledge, relationships, language, and experiences accumulate, the I-feeling becomes layered and stratified. A student, parent, artist, scientist, or spiritual seeker may all emerge from the same person at different stages of life.
Psychologist demonstrated that children pass through stages of cognitive development, gradually building more sophisticated mental models of reality. Similarly, modern developmental neuroscience shows that the human brain continues restructuring itself well into adulthood.
Our limitations and capabilities are deeply connected to how we think. Repeated fearful thinking narrows the mind; creative and compassionate thinking expands it. Mental activity is like exercise for the brain. Just as repeated physical training strengthens muscles, repeated patterns of thought strengthen corresponding neural circuits.
Every thought creates a mental picture or pattern. These patterns become meaningful because there is a thinker behind them — an observing center capable of judging, continuing, or concluding thought. In meditation and introspection, many people experience this distinction directly: thoughts come and go, yet an observing awareness remains.
The human story, therefore, is not merely biological evolution but the progressive unfolding of consciousness through matter. From a single cell to self-aware.
Further, what helps in the process of transformation into consciousness by impacting the subjective layers of mind, is subjectivated Pabula. The subjectivated pabulum is the one which tends to expand the arena of mind. The pebula can be broadly divided into two, categories, carbonic and none carbonic. Mattercentric view of life lead to degeneration. To reverse the declining trend, adequate thought needs to be paid to change our value system. It is required for psychological rehabilitation of mankind.
In his neo ethics for multilateral salvation, shri PRSarkar ( Ananda Murti), has talked about balanced Pabula, carbonic and none carbonic.
Thanks how spirituality changes life. The modern Indian philosopher Dr. S Radha Krishnan Ra, has put the essence of spirituality in easy way ” As animal is to man, so man is to spiritual man “.It is the pabulum, subjectivated or objectivated, determines.[
