As we ended the last time, we saw that if the mind becomes purely self-reflexive as a way towards inquiry into the nature of things, we are left with a hall of mirrors, infinitely reflecting each other's reflection. Although superficially this could seem like (my favorite metaphor for Being; hence my main blog) the image of Indra's Net as the infinitely-expansive net that has reflective gems at every interstice, reflecting each other ad infinitum, it is not quite the same, and the following sutras provide us with a clearer picture of just how.
The concept of solipsism, or the idea that universe is the mental creation of a single entity (and when it manifests with humans, you get pathological narcissism), comes to mind (pun intended). However, what we saw in the past few sutras, this is a pitfall, much like the siddhis, because ultimately, it is all smoke and infinite mirrors. It is the navel gazing back.
This is not the trajectory we are heading along with Patañjali's concept of Yoga. Instead of beginning with the concept of a singular mind manipulating the universe, we are instead, many minds moving towards the actual singularity of the universe. The gems within Indra's Net are no longer seeking to know which individual gem they are, but rather, the Net itself...But, it is not quite that simple. We still need to further understand the nature, of the (ultimately false) concept that there is a division at all, and this brings us to the final reconciliation of the Seer and the Seen which was introduced at the very beginning of our adventure.
So, turning back to the text, at 4.22, we see the futility of the hall of mirrors for the mind, and that in the end, as with YS 2.1, it is the stilling and cessation of such futile processes that brings us closer to understanding.
citer-apratisamkramãyãs-tad-ãkãra-ãpattau svabuddhi-samvedanam 4.22
Giving us,
There is a moment when the mind is/becomes stilled/non-reflexive, as this manifestation of the mind occurs, the true intellect is identified. 4.22
Here we see that it is the chattering of the mind once again that obscures the real intellect. Psycho-babble and navel gazing won't do the trick, which leads us to what is the final obstacle in 4.23:
drishthri-drishyoparaktam cittam sarvãrtham 4.23
Or,
The mind that is skillful in all matters is tainted by the Seer and the Seen 4.23
Despite being not just a Jack of all trades, even if the mind is a Master of them, it is no less tainted by the Seer and the Seen. In other words, it still is separated from the singularity because there is an object and a subject. There is still the concept of "I" and "thou" and there is division. The paradox of this, however, is then exposed in the next two sutras 4.24-25, leading us to the grand finale with 4.26.
tad-asamkhyeya-vãsanãbhish-citram-api parãrtham samhatya-kãritvãt 4.24
vishesha-darshina ãtma-bhãva-bhãvanã-nivrittih 4.25
Rendering,
Because of its nature of being conjoined (i.e. Seer/Seen), the mind is dependent upon something else though that mind is manifested/variegated by way of countless past impressions. 4.24
For the one who sees this distinction, there is a stilling of the perception of the existence of the Self (ãtman). 4.25
In other words, the mind is multi-faceted gem with countless sides, but, so long as it is stuck in the web of samskãras, or mental impressions and prejudices, it is but a gem reflecting upon its own existence. However, as we see in 4.25, when that mind/gem gets this, then the concept of being a gem disappears. It is the paradox of not being able to name the Tao. Here, for the mind/Self/ãtman to finally understand its nature, it has to see that this distinction is the very cause of not-knowing...To truly KNOW THYSELF then, is too completely and utterly UN-KNOW THYSELF.
And so, we have arrived.
A friend of mine from high school was easily one of the most brilliant minds to cross my path, and I was fortunate to witness this scorching comet's flash across the darkness of the benighted masses before it was extinguished too soon (always too soon and too young), but Andy would always introduce his next great thought or proof (he was a mathematical genius in the truest sense, prodigy of Penrose and Hawking no less) with a flourish and fanfare by exclaiming "Ta-daa!!!" And, with Andy, it was usually a pretty significant reveal.
Patañjali gives us no less with 4.26
tadã viveka-nimnam kaivalya-prãg-bhãram cittam 4.26
Then (ta-daa!!), the inclination towards discretion is the consciousness that gravitates to kaivalya (the singularity of Being). 4.26
As we saw before, we must first divide (viveka) and conquer, and then unite and transcend (kaivalya).
And that shall be our final trick...
To be continued and concluded soon.
The concept of solipsism, or the idea that universe is the mental creation of a single entity (and when it manifests with humans, you get pathological narcissism), comes to mind (pun intended). However, what we saw in the past few sutras, this is a pitfall, much like the siddhis, because ultimately, it is all smoke and infinite mirrors. It is the navel gazing back.
This is not the trajectory we are heading along with Patañjali's concept of Yoga. Instead of beginning with the concept of a singular mind manipulating the universe, we are instead, many minds moving towards the actual singularity of the universe. The gems within Indra's Net are no longer seeking to know which individual gem they are, but rather, the Net itself...But, it is not quite that simple. We still need to further understand the nature, of the (ultimately false) concept that there is a division at all, and this brings us to the final reconciliation of the Seer and the Seen which was introduced at the very beginning of our adventure.
So, turning back to the text, at 4.22, we see the futility of the hall of mirrors for the mind, and that in the end, as with YS 2.1, it is the stilling and cessation of such futile processes that brings us closer to understanding.
citer-apratisamkramãyãs-tad-ãkãra-ãpattau svabuddhi-samvedanam 4.22
Giving us,
There is a moment when the mind is/becomes stilled/non-reflexive, as this manifestation of the mind occurs, the true intellect is identified. 4.22
Here we see that it is the chattering of the mind once again that obscures the real intellect. Psycho-babble and navel gazing won't do the trick, which leads us to what is the final obstacle in 4.23:
drishthri-drishyoparaktam cittam sarvãrtham 4.23
Or,
The mind that is skillful in all matters is tainted by the Seer and the Seen 4.23
Despite being not just a Jack of all trades, even if the mind is a Master of them, it is no less tainted by the Seer and the Seen. In other words, it still is separated from the singularity because there is an object and a subject. There is still the concept of "I" and "thou" and there is division. The paradox of this, however, is then exposed in the next two sutras 4.24-25, leading us to the grand finale with 4.26.
tad-asamkhyeya-vãsanãbhish-citram-api parãrtham samhatya-kãritvãt 4.24
vishesha-darshina ãtma-bhãva-bhãvanã-nivrittih 4.25
Rendering,
Because of its nature of being conjoined (i.e. Seer/Seen), the mind is dependent upon something else though that mind is manifested/variegated by way of countless past impressions. 4.24
For the one who sees this distinction, there is a stilling of the perception of the existence of the Self (ãtman). 4.25
In other words, the mind is multi-faceted gem with countless sides, but, so long as it is stuck in the web of samskãras, or mental impressions and prejudices, it is but a gem reflecting upon its own existence. However, as we see in 4.25, when that mind/gem gets this, then the concept of being a gem disappears. It is the paradox of not being able to name the Tao. Here, for the mind/Self/ãtman to finally understand its nature, it has to see that this distinction is the very cause of not-knowing...To truly KNOW THYSELF then, is too completely and utterly UN-KNOW THYSELF.
And so, we have arrived.
A friend of mine from high school was easily one of the most brilliant minds to cross my path, and I was fortunate to witness this scorching comet's flash across the darkness of the benighted masses before it was extinguished too soon (always too soon and too young), but Andy would always introduce his next great thought or proof (he was a mathematical genius in the truest sense, prodigy of Penrose and Hawking no less) with a flourish and fanfare by exclaiming "Ta-daa!!!" And, with Andy, it was usually a pretty significant reveal.
Patañjali gives us no less with 4.26
tadã viveka-nimnam kaivalya-prãg-bhãram cittam 4.26
Then (ta-daa!!), the inclination towards discretion is the consciousness that gravitates to kaivalya (the singularity of Being). 4.26
As we saw before, we must first divide (viveka) and conquer, and then unite and transcend (kaivalya).
And that shall be our final trick...
To be continued and concluded soon.
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