Here we tie up loose ends. The samadhi recipe is capped off by a discussion of how sabda, jnana, and artha fit in. Leibniz was right that we perceive everything all the time. I throw in some snakes eating their tails for colorful effect.
We use our ingredients list to construct an at least plausible recipe for samadhi. The recipe is not complete. There are missing ingredients. But in attempting to make a recipe, at least some holes in the recipe are revealed.
There are natural experiences that resemble various facets of samadhi. Some of these happen when we are awake, others happen when we sleep. We consider these here and construct an ingredients list for samadhi.
Our conscious experiences are an expression, or encoding, of a mostly unconscious, nested, hierarchical network of memories. How deep does this network go? Where do the memories end and the things we are aware of begin? We seem to be aware of a world of things and stuff. Yet all of this is known to us only because of the memory structures that unconsciously impart content to consciousness. It is a strange and elusive situation. Luckily, Leibniz helps us get a handle on it.
Quantum mechanics cannot be used to explain the mind and consciousness, but it does provide patterns of relationship that give us deeper insight into the teachings of yoga. A key mathematical pattern underlying quantum mechanics is the Fourier transform, which can also be used to account for features of yogic cosmology.
The World is a network interconnected by the bindus. We begin our explanation of this idea here by disabusing ourselves of stupid notions of living and non-living matter, pretending we are a fly, and watching a Catholic Bishop kick Newton’s ass.
Last time we discussed pratiprasava, the return of consciousness to its source by absorbing the effects into the causes. We now discuss how this works. Pratiprasava occurs when the yogi uses samadhi to descend through the layers of the mind. The bindu is the “doorway” connecting the layers.