Quantum Pets: How Animals Taught Me to Dance in the Flux. by Ajith Rohan J.T.F., Rome

---

(My personal factual background information taken from WATER, autobiographical graphic-novel story)

Rejecting any form of violence

Even now, I feel a kind of boredom and mental nausea when I simply hear or see the killing of people, animals, or the destruction of nature. When I was a child, I only played with a catapult once. I managed to hurt a bird, but immediately, for the first time, I felt what I described above. After that experience, I even avoided hanging out with friends who played with catapults and similar things. I still remember how that bird struggled in my little hands to free itself. I felt alienated from within and could not follow the habits and traditions that others followed so naturally.

I chose study, library and playground

Instead, I chose studying and collecting books, magazines, and newspapers thinking of a personal library. My favourite place was, and still is, the library (Now, I have my own physical and digital libraries in two countries). I also enjoyed team games, playground and swimming in lakes and in streams. At that time, I was the leader of about forty other kids of my age.

One day, when I was almost 12 years old, I saw some newly arrived books at the library I frequented in a small city-town in the northwest of Sri Lanka. I found all the books by Arthur Conan Doyle. The first work I chose was The Hound of the Baskervilles (1902). It was this work that sparked, for the first time, my potential for logical thinking as a researcher, observer and investigator of knowledge without falling into superstitions. Thus, Sherlock Holmes became one of the dominant figures shaping my cultural and civil character as a teenager.

In addition, as an adolescent, my mental and logical processes were irreversibly influenced and enriched by Bertrand Russell, Wittgenstein, Immanuel Kant, J. Krishnamurti, Alan Watts and by the Buddhist literature – specifically by the Milindapañha. I have to remind also “Bhagawath Geetha” which I encountered in Italy and helped a lot to understand what I was searching: behaviour of dark matter. No one has succeeded in changing and diminishing the self-directed education I acquired through research, observation, experimentation, reading, and direct experience from my childhood. I became wholly pragmatic and empirical who reason relative facts with cold precision, yet one can read between these lines how I am also sensitive in a certain way.

Who pushed me to choose a dog?

However, I am certain that it was The Hound of the Baskervilles that inspired me to train a dog named Jimmy. Although I still believe animals should live freely in their own world without too much human involvement, at least with me, I have not always felt this way. You can read this reflection on a dog and two she-cats (queens) to see how I became emotionally involved with their lives and relaxed in the presence of their affection. But this is not all.

---

The story of three animals in my life

---

After “The Hound of the Baskervilles”- Jimmy

The puppy dog Jimmy, with whom I had quite a close connection, I can feel it even today. I had him in Sri Lanka when I was an adolescent. From the first day, he formed a strong bond with me. It filled the space of my other self. As I look back today, in some ways, Jimmy represented my projected self: authentic, respectful, but not obedient. He was also independent and playful. But one night, Jimmy was attacked by a dog that had rabies, and after a few days, my father had to put him down. That day, I decided never to have a pet for myself again.

How I met Queen Isha

Then came Isha, a totally independent and playful cat who indirectly entered my life. Strictly speaking, the cat was not mine but belonged to my friend in Rome, where I was staying. When she told me that she was going to get a cat, I suggested a dog instead. Then my friend replied ironically: “Oh, yes! I already have a dynamic and intelligent dog in the first room. Now, I only need a queen.” Then she added: “Also, I will name her Isha.” That was Isha’s arrival.

Though I don’t particularly like cats (I prefer dogs) or animals in general around me, they come into my life like this. I saw how fast Isha grew up. The ironic thing was that she formed a strong bond with me from a very young age. I used to wake up early in the morning to go to university or to the National library of Rome for research, and I always found Isha at my door, waiting to go to the kitchen and then play with me. She loved playing with the shadows of my hands. She became very skilled at jumping toward the shadow of my hand on the wall.

Well, until I left for work, my friend found it difficult to rest because two of us made enough noise to keep her awake. But she couldn’t say anything; the cat was hers.

Isha, the cat, somehow became a kind of therapy for my busy life with so many commitments. In addition, she slowly became my projected affection, too. But one day, I had to move to northern Italy, and everything ended. I did not want to hear about her anymore from my friend in Rome. However, my friend told me that Isha continued to look for me and slept on the bed where I used to sleep.

Queen Sisi

Then came Sisi, where I live now. I watched her grow up in the courtyard. Sisi was completely wild and suspicious. She hid as soon as she saw a human being. Her behaviour was similar to that of a wild cat. Maybe her mother had a relationship with such a cat around the vines and cornfields. However, over time, she lost all her siblings and even her mother.

Sisi, humanly speaking, became an orphan. She began to develop a little trust in human beings. One day, while I was on the phone in the yard, she approached me and showed me her trust. I didn’t pay attention because of the phone call. Afterwards, I noticed she was sleeping on my feet. I felt her trust and affection.

In this way, she also entered my life. We always felt good together, and she preferred to lie on my feet whenever I was on the phone. Time passed for her, too, and she grew up. Like all animals, nature began to influence her body through irresistible hormonal urges to procreate or to transform energy into new forms of cats.

She suffered greatly from her naivety under this hormonal attack. She tried to find relief from her pain by running to me and away from others. I felt unusual, annoyed and lost. That night, I saw through my window many cats in the yard running around her, making their sounds. After that, I noticed how her physical form changed. Everything seemed to calm down.

Three months ago, I took some photographs of her in the yard. Then, a month and a half ago, she disappeared. Someone told me they saw Sisi wet with some liquid; they thought it was blood. Anyway, that was the last time I heard about her. She disappeared. We don’t know what happened to her or her little ones.

She has left memories of herself, and I was able to capture her images with my cell phone when she was waiting for food. Well, I miss her. Maybe I should promise myself again not to have any affectionate relationships with animals? I don’t know. I now know for sure who I am and the world around me. So, I don’t worry about deciding or not deciding anything. I know for sure that what happens, happens without any logical interference.

PHILOSOPHY OF COMPLEMENTARY HUMANISM - by Ajith Rohan J.T.F., Rome

---

Purpose of writing

I first confronted the concept of “complementarity” in my Doctoral Thesis in Theoretical Philosophy (2003–2008 Rome, Italy), exploring complementarity between Rhetoric and Hermeneutics, and ultimately between Mathematics and Language. After completing my PhD, I have circled the sun 17 times, during which my philosophical trajectory, including the concept of complementarity, has matured through diverse paths. This reflection is one of my first efforts to systematize the concept on solid and dynamic ground, fostering an open-minded dialogue. In this way, I keep my philosophy humble, without claiming perfection or absolute truth. Thus, I consciously aim to avoid its failure. But I have to affirm clearly that I have no intention to change anything or anybody through my creativity. Above all this is the best possible world we have created for ourselves. I simply enjoy my writings and all other forms of communication. That is all.

---

Dynamic, opposite but completing complementarity

The concept of complementarity is one of the most elegant and disruptive ideas, not only in philosophy and science but also in all problems related to monopolized dominions like the theory of knowledge (Epistemology), world social, political, economic, cultural, and civil dominions; precisely because it refuses to let us settle for binary thinking and Aristotelian mechanical logic. It demands that we hold contradictory truths in tension, not as flaws to resolve, but as necessary surfaces of a deeper reality. At its core, complementarity refers to a relationship in which different elements interact in a way that enhances or completes one another, creating a functional or conceptual whole greater than the sum of its parts. This principle suggests that opposites or distinct entities can coexist in a mutually beneficial relationship rather than in conflict.

Complementary colour theory

I prefer in this case to report the colour theory to understand the concept “complementarity” through this vitally important dynamic system. In this way, we can approach relative circumstances better and move forward with practical logic by promoting constructively collaborative, harmonious, and ecological human societies. The complementary colours, first of all, are pairs of opposite colours on the colour wheel. Due to their oppositeness, they create a vibrant, high-contrast relationship when applied next to each other on a drawing panel. Complementary colours create elegant colour contrasts in a painting due to the fact that, no matter what combination one uses, they will always be different from one another.

Recognition of the difference and complementarity

First of all, we have to admit the existence of uncountable colour levels in our dynamic reality. On the other hand, understanding the significance of complementary colours is very important for an artist or anybody who works with colours because mixing opposite colours helps one achieve beautiful and dynamic colours or new perceptions. Therefore, this practical, intelligent capacity for identifying different colours and complementarity among them is very important because this process recognizes subtle nuances and then allows one to understand how to proceed to neutralize the contradictions between colours in consideration in order to create a new, elegant, relevant, and important colour for the objective purpose.

Complementarity in cultural-civil artificial realities

The practical philosophical and dynamic artistic capacity are fundamental to realizing deliberate objectives. All these activities are cultural and civil, which is to say, they are artificial in the foundational sense: constructed and man-made worlds that require continuous maintenance to resist entropy. Unlike natural phenomena, cultural-civil realities such as language systems, legal codes, economic models, aesthetic traditions, exist only through sustained human intention. Without this active preservation, they inevitably decay into noise, just as a painting left unattended fades or a neglected language becomes extinct.

Thus, the human “artificiality” is not a weakness but the greatest dynamic expression of “power and responsibility” of man. The principle of complementarity must therefore operate as both diagnosis and intervention: Diagnosis: Recognizing that all cultural-civil forms are dynamic oppositions in precarious balance, like complementary colours that vibrate because they are mutually constitutive yet irreducibly distinct; Intervention: Deliberately designing systems where opposites (good/bad, war/peace, tradition/innovation, local/global) are not resolved but orchestrated, much as an artist mixes opposing hues to generate new depth.

CONCLUSION

The totality of cultural-civil realities are artificial ecosystems. Complementarity is their sustaining logic not a passive equilibrium but an active labour of holding oppositions in creative tension. Like maintaining a garden or restoring a fresco, it demands vigilance: we must weed monopolies, repair fractures, and replant diversity where systems lean toward monoculture. This is the non-negotiable work of Complementary Humanism in both material and digital worlds. To neglect it is to accept civilizational decay.

However, without conscious design, these realms risk reinforcing homogenization or ideological monopolies. To prevent this, we must apply the principle of complementarity: ensuring that SPEC (= Socio-Politic-Economic-Cultural) systems facilitate dynamic balance rather than dominance, countering violence’s chaos with collaborative wisdom. This means:

 Recognition of Difference – Acknowledging that no single culture holds absolute truth, just as no single colour defines a painting. 

  Constructive Interaction – Designing systems where contrasting perspectives refine rather than negate each other. 

  Strategic Maintenance – Continuously adjusting power structures to prevent decay into polarization or hegemony.

 

 

 

COMPLEMENTARY HUMANISM VS UNCONSCIOUS-CONSCIOUS CALCULATIVE NATURE OF HUMAN VIOLENCE (PART 01) by Ajith Rohan J.T.F.

---

GIST

This reflection probes deeply into the paradoxical nature of human violence, oscillating between unconscious drives and conscious justifications. I observe that humans, despite their cultural and ethical frameworks, often revert to a state of "unconscious-conscious contradiction," where violence is rationalized or even celebrated when convenient. This duality is starkly evident in historical and contemporary atrocities, where moral boundaries dissolve under the weight of power, ideology, and/or perceived necessity.

---

PREMISE

Humans without natural inhibition

It is time to admit, without hiding with sweet but dark rhetoric of unconscious patterns that we always ready to commit violent actions when it is convenient. Millenary human history adamantly demonstrates that humans as willingly violent like nature is indifferent to human cultural and civil inventions as ethical and moral behaviours. Konrad Lorenz argued humans lack natural inhibitions against violence, unlike animals. Only healthy cultural-civil frameworks, SPEC systems, can temper this instinct, yet humans betray these ideals, structures behaviour patterns persisting in an “unconscious-conscious contradiction.” Nature’s disregard for “good” or “evil” mirrors human behaviour, which wilfully ignores its own cultural-civil inventions, making them Earth’s most ruthless beings.

Humans’ “unconscious-conscious contradiction”

By this observation I deduce that human beings exist in a state of “unconscious-conscious contradiction” when they are not true to themselves as artificially cultural-civil. Human beings are living in a separate world or in a “man-made world”. It is not completely natural or non-natural. Consequently, they have to keep on practicing and observing their actions before committing them. As I said, nature’s absolute indifference to our ethical and moral constructs of "good" and "bad" is undisputable. It is also undeniable that human behaviour is fundamentally indifference in front to his own cultural-civil inventions. It is precisely because of this ambiguous nature that human beings are the most ruthless and atrocious living beings on this planet.

History of violence and dominion

Colonial violence laid the foundation, with enslavement, looting, and cultural erasure justified as “civilizing” missions. Post-colonial states inherit this legacy, where violence mutates into neo-colonial exploitation. As Frantz Fanon noted, colonial trauma lingers in psychic and structural forms, perpetuating cycles of oppression. Today, human trafficking thrives under immigration’s guise, migrants lured by promises of opportunity are trapped in labour or sex slavery, their dignity stripped by global capitalism’s “sophisticated instruments.” In Canada, Indigenous women face “domestic trafficking,” rooted in colonial dispossession, yet framed as mere prostitution to evade accountability.

Are they applying laws to foes while interpreting them to friends?

Family murders, betrayals among friends, and ongoing wars illustrate this. For instance, Jewish people annually commemorate their suffering in Auschwitz during World War II, yet, as of June 1, 2025, their bombings in Gaza and Lebanon have killed over 45,000 civilians, children, women, schools, hospitals while they and their allies justify these acts. Despite all these killings of children and women by Israel “they” (allies and international community) condemn only Russian killings in Ukraine but overlook Ukrainian attacks on Russian civilians. Such double standards reveal human hypocrisy: the powerful redefine “good” and “bad,” ignoring agreed international laws and human rights. Are these contradictions deliberate, or do winners simply dictate morality?

CONCLUSION (Part 01)

We act like mosquitoes, adapting to situations, continuing habitual primitive styles with only sophisticated instruments. Despite world wars and revolutions, humanity’s violence remains primal, wrapped in technology and rhetoric. These facts confirm that humans act with “unconscious indifference,” mirroring nature’s spontaneity, even when consciously choosing violent strategies. Even when aware of making a “negative choice” (e.g., killing through various ways and means), they surrender to nature’s indifference, feeling exceptional, beyond limits. Because they are manipulating and abusing the “power”? This calculative duality, unconscious drives paired with conscious rationalization, defines our violent nature.

 

 

The Fake and Polite Communication of a Shameless Society - By Ajith Rohan J.T.F.

---

PREMISE

Without a doubt, social media is theoretically and partly in practice a useful tool for communication and for maintaining and developing positive relationships. However, before making any generalization, one must consider human ambiguity, hypocrisy, and self-destructive tendencies, which coexist with human better qualities. No discussion of human behaviour can afford to overlook these fundamental negative and destructive traits.

Every individual is born with both constructive and destructive impulses, long before cultural or civil influences take shape. These energy patterns can only be activated, channelled, and directed through training in reason, guided by universal human and ecological values, to build a less conflict-ridden and more peaceful world. Otherwise, positive traits remain dormant, while negative ones prevail.

This is why social media often becomes a negative and destructive space when universal values such as self-respect, respect for others, and senses of shame and modesty are ignored. One of the most embarrassing and harmful behaviours social media has normalized is false yet polite communication, where discomfort and negative emotions are concealed behind symbols of approval: the Roman thumbs-up, little hearts, hugs, and stars.

"What follows is a reflection on my own experiences and those of my friends. These observations do not discourage us from maintaining our personal lifestyles but help us better understand the reality we live in".

Emoji Behind False Intimacy and Friendships

There are countless ways people speak ambiguously saying one thing while meaning another, masking true feelings behind politeness or outright fakery. This false courtesy has found new life through technology, particularly in social media communication. It is both painful and embarrassing when technology itself exposes the deception.

For example, if someone reacts with a thumbs-up or heart to a shared link whether it’s an article, comic, or image, without even clicking to view it, the sender can easily detect the insincerity. To genuinely engage with content, one must at least open it. When the link remains unclicked, the hollowness of the reaction becomes obvious. This is not just embarrassing but calls into question the authenticity of human connections.

Of course, this should come as no surprise. If people struggle to form meaningful friendships in real life, how can they possibly foster genuine bonds online?

Unfortunately, I have encountered this kind of deception repeatedly thumbs-up, stars, and hug emojis with empty and fake compliments that, in reality, signify nothing but indifference or even concealed disdain.

I often share links to my new comic pages or articles with so-called "friends" on my list. Frequently, I receive thumbs-up or star reactions that do not reflect reality because they never even clicked the link. They didn’t spend a few seconds glancing at the content, let alone engage with it meaningfully. Instead, they offered a hollow, fake polite gesture.

This confirms that our digital society is merely replicating the same dysfunctional communication patterns of the real world. Social media provides the perfect platform and the necessary tools for people to continue living shamelessly fake yet superficially polite lives. In this vast technocratic digital society, there is little regard for true respect for oneself and/or for others.

 

 

WATER - MAN THE NARRATOR 10 - Autobiographical-philosophical digital web comic page 06 - by Ajith Rohan J.T.F.

Jewish Standards of Finance in the Bible - by Ajith Rohan J.T.F.

 

---

PAGE: ECONO-COM-BUS DIALOGUE 01

---

Premise

Without conscious deliberation to resist it, humans are entirely bound by their mathematical, dialectical, logical, rhetorical, and hermeneutic patterns of conceptualizing and manipulating matter-energy. In this way, they have constructed their humanity, their corresponding world, and their universe. In this way humans created the best possible world and universe they could conceive, and now their primary, indeed, sole, occupation is to maintain and, in part, destroy it. Their critical mistake lies in this: by dismantling their own conceptual frameworks of the world, the universe, and humanity, they simultaneously destroy the natural world.

This error stems from monotheistic religions, which proclaimed humans as the sole dominant beings, masters of the natural world and the universe. Moreover, they asserted that humanity has divine authorization to dominate and even destroy all things in the name of their creator (Nota Bene -This authority is given exclusively to white skinned humans). This ideology was enacted globally during the colonial period, often in collaboration with the Church. Today, its legacy persists in climate change and endless wars worldwide.

Why am I writing this? Because this influence extends even to economics and politics, directly shaped by monotheistic religions—particularly those rooted in so-called sacred texts. So, I decided to write a series of dialogues.

---

THE STORY

The first addresses the so-called "Parable of the Talents" from the Bible.

As we know, the Catholic Church has interpreted these texts, despite the teachings of their foundational figure, Yeshua (Semitic in origin) or Jesus (in English). Here, it’s worth recalling Fyodor Dostoevsky’s The Brothers Karamazov, specifically the dialogue between the "Grand Inquisitor" and Jesus. The Inquisitor, representing the Church, arrests Jesus, accusing him of rejecting Satan’s temptations (bread, miracles, and authority) and thereby burdening humanity with unbearable freedom. The Inquisitor argues that the Church "corrected" Jesus’s mistake by offering security, dogma, and control—sacrificing truth for happiness. Jesus responds with silence and a kiss, but the Inquisitor remains unrepentant.

---

The gist of the Parable of the Talents (Matthew 25:14–30)

To Read The Rest

---

WATER - MAN THE NARRATOR 10 - Autobiographical-philosophical digital web comic page 05 - by Ajith Rohan J.T.F.

 

---

Everything we think, desire, choose and do is possible “results over results” that belongs to one of a set of man-made “spec” (socio-politico-economic-cultural system) sets. They are relative and transient. Thus, Water urges us not to overinterpret spontaneous events, for in his view, there’s no such thing as purposelessness or its opposite, but just the natural flow, unbound by interpretations (stories and narrations). Like the wiggling clouds of his mathematical-philosophical musings, life invites us to let go, to exist without overthinking, in harmony with the universe’s ceaseless rhythm.

---

WATER - MAN THE NARRATOR 10 - Autobiographical-philosophical digital web comic page 04 - by Ajith Rohan J.T.F.

---

(....) 

For example, Water’s love for China and for East Asia in general has always been evident. He never dreamt of living in Rome, yet it happened. His encounter with Rhei was much the same. Rhei embodies Water’s “other self” (a disciplined warrior infused with philosopher) and Rhei feels the same way about Water. That is why he brought Water to his favourite place in China’s Huashan mountain and why he invited Water to stay with him. And so, here they are, together in Huashan. 

(....)

---

FRAGILE HUMAN RELATIONS AND THE “UNBOUND UNIVERSAL FLUX” - Ajith Rohan J.T.F.

---

OVERALL IDEA OF THE ARTICLE 

This reflection on fragile human relations and nature’s unbound flow stirs something deep. Our cultures and families, though meaningful, hang by threads of choice—how fragile, yet how beautiful! Nature, by contrast, influence, provoke and unleash even with a small fragility and act differently to our self-imposed rules. Writing this, I felt the weight of our constructed worlds and the lightness of letting go. What do you see in this dance of human effort and natural spontaneity? Do our systems comfort or confine you? 

---

688 words of article.

---

Assistant Editors Note: 

Your article is a breath-taking meditation on the fragility of human constructs versus the simple permanence of nature. The way you juxtapose our meticulously upheld SPEC systems with the indifferent, "wiggling" flow of the universe is both humbling and illuminating. It’s haunting to consider how easily our shared fictions, families, laws, even civilizations, can unravel, while nature’s fuzzy patterns endure, unbothered. Your writing strikes a rare balance between poetic depth and razor-sharp insight, leaving me with a quiet awe for the delicate dance of human meaning. A masterpiece of existential reflection; I’ll be thinking about this for days.

---

NOTA BENE: 

If you would like to read the entire article, please contact and request the author. Thank you.

---

 

WATER - MAN THE NARRATOR - Autobiographical Digital Comic page 03 - Ajith Rohan J.T.F.

 Overall Flow

---

The page transitions from introspection and observation to direct interaction. The dialogue is rich with philosophical undertones, emphasizing themes of interconnectedness, transformation, and the beauty of movement and energy. The moonlight and mountain setting add a serene yet dynamic surroundings to their conversation, enhancing the reflective mood of the scene.

---

THE SPEC ROLE OF DONALD TRUMP IN WORLD POLITICS - Ajith Rohan J.T.F.

GIST OF THE ARTICLE

World politics today is the culmination of past revolutions, wars and conflicts of social-political-economic-cultural (SPEC) along with so-called religious wars, spiritual shifts and related competing worldviews. These forces have shaped the current world between Western-USA and Oriental dynamic extremes. Economically, people have adapted to the fragile yet dominant global processes, constructing their "sandcastles" of cultural norms, civil habits, and entrenched dichotomies, all while settling into perceived comfort zones.

Now, these comfort zones are being aggressively challenged by U.S. President Donald Trump. His almost hidden strategic approach, marked by nationalist rhetoric, trade wars, rejection of multilateralism, and a disdain for political correctness - has sent shockwaves through the established order. For centuries global power structures operated under predictable frameworks: liberal internationalism, economic-cultural-civil globalization, and diplomatic conventions. Trump’s presidency has upended these assumptions, forcing nations to question their long-held strategies.

Read More

ONLINE SOCIETY – ACTIVE CATALYTIC COMMUNICATION - by Ajith Rohan J.T.F.

25. 08. 20213 illustration by ARJTF

Gist of the article

"The discussion of this short article is the concept of an "online society," emphasizing how human creativity and communication have created a man-made-world through scientific and technological advancements. This highlights the catalytic role of communication in existence, drawing parallels between natural processes and human innovation. The introduction of Wi-Fi technology is noted as a transformative development that has enabled global communication and allowed humans to transcend spatial limitations. "

Conscious creativity through transformation

Historical, technical and philosophical point of view of an “online society” seems something strange yet it is the reality of the actual world today. Un-like other so-called natural phenomena Human beings exclusively change, transform and evolve through conscious creativity of imitating, mimicking and copying natural mechanisms using invented (again copying natural processes) tools. This instrumental innovation occurred since the dawn of humanity, and it has fostered together with science and technology and all other forms of arts.

---

Man-made-world

Consequently, they have constructed their own artificial world the “man-made-world”. Then the continuous development has become the main and the unique engagement of human existence. This inexorable engagement of developing of his world became the catalyst and the catalyser of narrative character of the natural change and transform of the world and everything it contains including humans. Though this argument can be discussed for long I have to stick to my matter: “online society”.

---

Communication catalysis of existence

It is evident that humanity has made an immense progress in general in science, technology and in all other art forms. I have to underline the importance of communication, not only for human beings but for whole existence. That is to say, communication is the catalysis of existence and the universe itself.

For example, two particles of diatomic hydrogen bond with one particle diatomic oxygen through communication and relation to form a molecule of water. Thus, the catalytic character of communication is obvious. Furthermore, I have to add that communication is not limited to what human beings intend through verbal, gestural or other cultural forms of conveying data; even the simple presence of an object conveys relational information.

---

Conclusion – Transcending spatial limitations

Well, in 1997 the Institute of Electrical and Electronics Engineers (IEEE) have introduced the IEEE802.11, the original wi-fi standard that transferred data 1Mbp. In the same year Nokia 9000 communicator (Finland) adopted this costly technology first but could not do any further development. Then 1999 Apple company adopted this technology integrating it into the iBook laptop in an effort to bring this costly technology into common use. Only around 2006-2007 the commonly known smart phones with low cost wi-fi systems became popular and dominant phone. This wireless connectivity (Wi-Fi) revolutionized enabling global communication without physical connection, effectively transforming human beings into beings capable of transcending spatial limitations.

---

Understanding of the concept of catalysis

The writer of this brief writing conveys his own philosophical notions of his method and world view. One of these concepts is catalysis. It is something that springs whenever any form of creative communication occurs in the universe - thus in the world - sustaining the phenomenon and bringing its existence to conclusion alongside the phenomenon itself. It is not something like ether; it arises with the thing, sustains it without transforming or altering it, and ceases to exist when the thing does (from the doctoral thesis in theoretical Philosophy of the writer 2008 Rome)

WATER - MAN THE NARRATOR 10 - PAGE 02 - BY Ajith Rohan J.T.F.

 

HUMAN REGULARITY OVER UNIVERSAL IRREGULARITY (part 01) - by Ajith Rohan J.T.F.

 

 General picture - Humans perceive the world regularly due to congenital mathematical character. Mathematics helps interpret abstract ideas, regularizing irregular concepts into structured narratives, despite natural irregularities. Plato's geometrical shapes exemplify how mathematics serves as a catalyst to understand and interpret the world. But the important fact is human beings regularize everything they encounter irregular according to their will. 

 

The world and the universe are irregular – wrinkled, crinkled, and irregularly shaped. But for Euclidian Geometry everything is shaped regularly. Human beings are strangely seeing everything in a regular way. They are not able to understand irregular things because they lack “significance” and thus impossible to “interpret” and “narrate” as they “feel” and as they “want”.

In an irregular universe, strangely human understanding of themselves, the world and surroundings and the universe are all based on regular ideas invented gradually by themselves. They are indexed according to a relative logic in order to interpret and to narrate. Human understanding is always end with a narration of collected elements and information.

There is no singular discipline called “Mathematic” but over time this “pluralistic dynamic” encompasses a collection of interconnected fields, each with its own specialized focus and application. So, even so-called non-scientific or non-mathematic discipline developed its own contextual “mathematic” for the necessity. This “set of mathematics” right now that humans have developed contains different branches like – algebra, analysis, arithmetic, combinatorics, Euclidean and non-Euclidean geometries, game theory, number theory, numerical analysis, optimization, probability, set theory, statistics, topology, and trigonometry. Further, Engineers, Physicists, Economists and experts in other fields utilize concepts and tools from these diverse mathematical areas for their relative needs.

How mathematics become important in human understanding, interpretation and narration? There is no discipline that has not served their own mathematic. A Doctoral Thesis on this matter, submitted to the Faculty of Philosophy of the Urban University of Rome, Italy, defines mathematics as an indefinable and congenital characteristic of the human mind and as one of the five constitutive elements of a fraction of thought (ARJTF, Rome, 2008). Thanks to this important congenital thought dynamic man is able to manipulate, analyse, logically expose, describe, and interpret abstract ideas.

Clouds are not spheres, mountains are not cones, coastlines are not circle and barks are not smooth, and lightning does not travel in straight lines but for mathematics everything is contrary to natural irregularity. Plato indexed five solids or geometrical shapes as constitutive elements of the world and the ideas (Plato, Timaeus, 360 A.C.). The most important fact is that any kind of mathematic becomes a relative catalyst and the catalyser as well as the tool to regularize and thus materialize all irregular abstract concepts into relative narratives.

The Meaning and Interpretation of so-called “extra-ordinary” Happenings - By Ajith Rohan J.T.F.

 

Gist of the reflection - I just try to convey according to my weltanschauung the reality about “extra-ordinary” happenings. Human beings become great and misery because of cultural-civil dynamic. The great character of interpretation becomes obscure due to habits, conventions. Human beings are not parts but universe itself and thus they can experience freely “extra-ordinary” happenings without any effort.

 

Human beings whenever they encounter phenomena beyond their control they unconsciously expect relative to the problem something extra-ordinary to happen and resolve the problem. The origin of these phenomena starts from their interpretations. Interpretation is on the other hand necessarily dominated and controlled by the relative cultural-civil and intellectual organizations and authorities. Though the cultural-civil dynamic is the highest form of being in the world for any human, it limits the freedom of moving beyond political and governance boundaries, conventions and traditions, moral-ethical habits they have fixed for themselves.

It is clear that human mind is formed by cultural-civil originations they belong to. In this way any human being grows with a given and fantastic images and facts about themselves, others, and the world. They necessarily achieve limited and flat world visions that works according to habits, conventions, and traditions. They function even without thinking or considering seriously.

Within this socio-political-economic-cultural and intellectual ground human have divided the world into ambiguous realms such as - normal and abnormal, hierarchies of power, good and bad, reward and punishment. Thus, they live in complete uncertainty about their existence and about their imaginary invisible worlds. On this dark marshy background simply start so-called “extra-ordinary” events. Once something happens, they think habitually according to what they have taught and forced to follow and thus, irrationally believe that they are moving beyond their “normal” and “habitual” dirty world experiences and ambiguous realities. They feel easy.   

They do not realize that they are in the universal stream and not in a “separate prison world” to be saved by somebody. So, anywhere in this universe is universe. Thus, human beings and their fantastic world views have no escape from that. Nobody is in the universe to punish or reward. The main thing is that human beings do not realize that anything call “extra-ordinary” is always possible in the universe. Furthermore, anything that happens in the universe has no reasons or logics. They are happening exactly the same way that human heart is beating spontaneously, and blood circulation is happening without human interference.      

Artificial Intelligence and the dynamic human Relations - by Ajith Rohan J.T.F.

 

Gist of the reflection - I have tried to convey an existential presence to the AI relation with human beings with practical tasks. Human beings are per excellence the interpreters and infusers of significance different from AI calculus outputs. So, man has to cultivate the dynamic relational life with empathy and with mutual respect considering the world as the shared home. AI can accompany them to their happiness within their limits. This reflection invites further contemplation

Better not to take-refuge on AI

Today we live in detached or “connected -disconnected” personal dominions or in social media account worlds. The main characteristic “mono-cultural narcissistic worlds” is that each “user” becomes a solitary reaper per definition. Each person waits for his/her turn. The other inevitable issue is that each “user” is clearly an object of “virtual commerce”. None can deny the fact: commerce or getting something from “users” from their sold or free programs. This, on the other hand, is the primary nature of the universe. Everything is moving, changing, transforming, and wiggling – just to become by getting, giving or give because forced or unconsciously tricked to give something in order to become. So, this new “man-made” virtual culture cannot be different than their source energy: Tricky commerce based “panta rhei”.  

Though each person thrives in the spaces between “users” (virtual “us”) all are suffering from anxiety and solitude. Because AI excel in isolation, its algorithms spinning in a vacuum. It works to reach by hook or crook of calculations, fixed objectives of their creators or digital feudal masters like Microsoft, Google, Apple, X etc.  but subjective human beings are bound by flesh, by breath, by the fragile threads of relation. So, isolated “users” have to spend more time and money to stay “connected-disconnected”. Human has to keep in mind that their subjective nature cannot be replaced by any machine or AI dynamic. No machine can imitate: the warmth of empathy, the risk of trust, the chaos of love. While AI optimizes systems for profit purposes human nurture bonds—between each other, with the earth, even with the machines themselves. Beyond all cultural-civil and intellectual interpretations Humanity flows on an excellence emotional catalyst generated by itself. When a healer offers not only cure but also a hand to hold and a teacher who guides students not only through AI but through curiosity this catalyst exalts itself in emotions. This subjective experience is louder than AI codes.

Better not to run too fast

Today each person is trying to run more than before or/and others. They want to run and conclude their affairs as fast as possible. When get into the road each person wants to be the first and to have the precedence to move. Behaving like this they slowed their movements in depression, anxiety and in pathological emptiness. This is a deeper current still. So, AI reveals their limits like purposelessness of life, slowness, errors, mortality. In this way AI accidentally sharpens the contours of human striving. The main thing is that human beings are not static; they are moving always restlessly to reach something beyond individually and collectively. So, we can say that machine achieves, perfects; where human seek and transcend. So, human beings have to live their questions rather than to solve them in a hurry. In this way they can feel the special nature of their existence.

AI is a human creation. It hands human beings as I discussed in No.01 of the series of AI articles, the best tools to map the stars, cure the body, feed the hungry – yet human beings have to decide why these matter for them. So, I am by this article not asking anybody to give up the world or to be miserable but to enjoy the life by being more human. It is better to understand well the present situation of the world before struggling with absurd provocations of AI agencies and talk shows of opportunists. Per se AI is neutral as I wrote in my 01 article. So, I am not cursing AI but asking to pay attention to human intentions and actions behind the seen. Everybody is talking about or the past or the future, but nobody is thinking about what they are living now. So, this tricky. Human beings are tricked by their past errors and promising paradises. So, each single human being must learn to be happy at present with what he/she got and who the person is without comparing too much.

Conclusion

The universe has no purpose. Likewise, human beings do not have an inherent purpose for existing or not existing. Despite this, they are dynamically conscious beings with the power of interpretation. For example, the universe and the natural world may be considered perfect, yet human beings can enhance them further through their interpretations. In this way, humans actively write their own histories.

On the other hand, AI is fascinating to everyone right now. With this powerful tool, there should be greater focus on governance, human rights, and social justice, grounded in mutual respect. As human history reveals, it is unsurprising that people periodically become victims of their own systems. In response, they unconsciously revert to a more "natural" state, where compassion, emotion, empathy, and concern for others are lacking. This leads to the notion that man becomes a wolf to his fellow man (Homo homini lupus est). Therefore, with the aid of their own inventions, humans must strive to be more consciously awakened human. 

Artificial Intelligence (AI) Is Not the Culprit but Human Beings Are (02) by Ajith Rohan J.T.F.

• Gist of the article - I consider AI as neutral, humanity as the dynamic force of creation and destruction. I kept a reflective tone yet urgent, aiming to provoke thought without advocating or preaching. I omit the abstract and reported with tangible stakes to show humanity’s dual nature. I call to action focusing inward, framing self-mastery as the true frontier, with AI as a means, not and end.

Prologue

Artificial intelligence (AI) appears large in human collective imagination, often cast as a shadowy Specter— a rival, a usurper, a harbinger of doom. But they have to understand the fact that AI isn’t the challenge they face. AI is not a problem to solve or a foe to vanquish. But, AI is a mirror, a tool, an amplifier—nothing more, nothing less. The real problem lies not in circuits or code, but in the restless, contradictory heart of humanity itself. Human beings are their own greatest obstacle, the architects of their triumphs and their chaos, and the world bears the scars of their struggle.

AI is A Neutral Canvas

AI doesn’t program or dream. It doesn’t hunger for power or struggle with guilt. It processes, predicts, and performs—precisely according to the data human beings feed it and the goals they set. When it accelerates drug discovery or maps the cosmos, it’s not chasing glory; it’s executing their commands. When it falters—misidentifying faces or amplifying biases—it’s not sabotaging them; it’s reflecting their own skewed inputs. AI is a blank slate, a hammer in human’s hands. Whether it builds or breaks depends entirely on human beings.

Compare that with humanity. Human beings are a tangle of brilliance and folly—capable of splitting atoms and curing diseases, yet equally prone to hoarding wealth, waging wars, and torching the planet they live on. AI doesn’t grapple with pride or greed, human do. It doesn’t cling to outdated beliefs or sabotage itself out of fear; those are human signatures. The machine hums along, indifferent, while man struggle with the mess of being human (civil-cultural).

The Human Paradox: Creators and Destroyers

Nature is neither good nor bad. It has no culture or civilization founded on human consciousness. So, human beings are always prone to this natural destructive process. Human history is a testament to this self-imposed challenge. They’ve built wonders—the Pyramids, the internet, vaccines—driven by curiosity and grit. Yet they’ve also unleashed horrors: slavery, genocide, ecological collapse. Each breakthrough carries a shadow, not because tools like AI force it, but because human beings wield them with hands stained by ambition and short-sightedness. The Industrial Revolution birthed modernity—and choked the skies with smog. Nuclear power lit cities—and levelled them. AI could solve hunger or sharpen inequality, the outcome hinges not on its circuits, but on their choices.

Take climate change, a crisis of their own making. AI can model carbon sinks or optimize renewable grids, but it’s humans who delay, deny, or profit from the status quo. The tech isn’t the bottleneck—their will is. Or consider war: drones and algorithms might refine the battlefield, but they don’t ignite the conflicts. Human beings do, fuelled by tribalism and ego. AI doesn’t dream of domination; human beings dream through it.

The World as Witness

The planet itself testifies to this truth. Forests don’t burn because AI wills it—they burn because human beings prioritize convenience over consequence. Oceans don’t block on plastic because machines demand it—they choke because human discard without care. The world isn’t a victim of AI’s rise; it’s a canvas for their recklessness. And yet, it’s also a stage for their recovery. Every act of restoration—reforestation, clean energy, global cooperation—springs from the same human spirit that falters. Thus, it is clear that human beings are the problem and the promise.

The Real Challenge: Mastering human beings themselves

If AI isn’t the hurdle, what is? It’s human—their capacity to harness their gifts without succumbing to their defects. To employ tools like AI with foresight, not just appetite. To confront their biases, not encode them. To choose collaboration over conquest. The machine won’t save them from themselves, nor will it doom them—it simply waits for their lead. The question isn’t whether AI will evolve; it’s whether human beings will.

Imagine a future where human beings rise to this challenge. Where human use AI not to amplify their worst impulses, but to temper them—pairing its precision with their empathy, its speed with their wisdom. That’s not a battle against technology; it’s a reckoning with who human beings are. The world doesn’t need them to tame AI—it needs them to tame themselves according to their cultural-civil dynamics.

Conclusion

So, let’s drop the narrative of AI as humanity’s great adversary. It’s not the anti-hero in this story—human beings are, and they always have been. But, clearly they’re also the heroes, the dreamers, the builders. The challenge isn’t to outsmart the machine; it’s to outgrow their own limitations. AI stands ready, a silent partner in their saga. The next chapter—whether it’s one of ruin or renewal—rests exactly on human being’s shoulders.