The Mythic Horse

Introduction

This will be an exploration of the experiences and concepts that led to a significant shift in my perceptions about the world and myself in it. It centres around teachings in the Bhagavad Gita and the understanding I've gained through trying to relate to the topics in a personal way. 

Full disclosure I'm no swami, scholar of religious studies or even a particularly well read student of the subject. But something I've found extremely helpful in my own training which I encourage other students to do. Is to write down their earliest experiences and understandings from class, as it's so easy to gloss over these early impressions that go on to form greater understanding. Impressions which even when wrong, carry vital information that can be useful when communicating complex ideas. Even if it's just for empathy and reference in order to highlight and avoid areas of common misunderstanding. 

It came from something I noticed long ago, which is that I have a habit of forgetting how difficult certain things are to understand from a beginners perspective. I've forgotten entire conversations that really helped me and others to learn, that I only remembered after considerable effort and prompting. By encouraging students to make notes, my hope is that there's an easy to follow trail with warts and all, that may be useful to beginners in future. Or put another way, sometimes it's easier knowing where you're headed, if you know where you've been.

So this will be my effort at doing the same in regards to Indian philosophy and spirituality. Just recording my current understanding in the hope that it may be useful to myself and others who have taken an interest in the topic. Offering a personal, amatuer lens to explore concepts laid out in the Bhagavad Gita on agency, peace and joy. I apologise in advance for any misinterpretation or simply repeating what has already been elucidated by those more qualified to do so. But the goal here is to be as raw and honest in my understanding as possible. 

If you haven't already read the Bhagavad Gita, I advise that you do so and draw your own conclusions, based on commentary from more authoritative sources on the subject. 

My own understanding has been based on conversations with my Gurudev Nidar Singh, some of the works form Alan Watts, sermons by Bhaktivedanta Swami Prabhupada and largely Eknath Easwaran Translation of the Bhagavad Gita. Which is where the quotes in this article have com from. 

Note: I later found an excellent source for more information on the Bhagavad Gita and Vedas compiled by Bhaktivedanta Swami Prabhupada which I'm informed are more accurate. I've added hyperlinks to his translations for those that wish to explore the rich context further, from an authoritative figure. The links include the original text, translations, a glossary and purports for each quote. Though I've left the translations by Eknath Easwaran in for the sake of transparency and honesty in regards to my own experience. 

Agency and Horse Riding 

When learning to ride a horse, I discovered quite a bit about the nature of agency and freedom of will. It really challenged my previous notions of what it truly means to be in ‘control’, whilst reminding me of concepts I'd read about, but never experienced so tangibly. 

See, to even begin exerting your will on a horse, you first need to establish a clear line of communication. As before you can direct the horse intentionally, you need to avoid directing the horse unintentionally. Knowing when to act and when not to act, so to speak.

So rather than attempting to impose your will on the horse via unclear and inefficient force. In the tradition I was learning, you begin by just relaxing and paying attention to the horse's gait and its effect on your body. Granting you the fundamental information you need to form a better understanding of riding. My teachers, Jack Gassman and Alessia Pagani from the Horsemen of Eire, described this as attaining a mental stillness.

Jack explained that by releasing the reins and bodily tension, as well as the insecurities and hesitations that accompany them. You inadvertently start to move with the horse rather than against it, causing your rhythms to align. With your rhythms aligned you can observe the horse's gait free from the interference of your jostling. This purity in observation, establishes clarity in the line of communication. Enabling you to introduce first gross, clear cues for direction and note the response, then increasingly more subtle cues, less likely to disrupt your alignment for effortless coordination.

The more purity, the more clarity, the better the alignment (and vice versa). The ultimate goal, my teachers explained, is for the rider and horse to move in complete harmony as one. Where movement comes from an almost subconscious trust and unison of direction. Each cue influenced as much by the horse's movement and its trust in the rider, as by the rider's intent and trust in the horse. Creating an intuitive freedom of will that is intentional, yet effortless. Both independent of the horse yet deeply aligned with it, making the pair agile and precise in their movements. A necessity for working / war horses where reacting in a fraction of second, whilst the hands are occupied with tools like rope or weapons, is essential. Requiring a great deal of unity in movement. This struck me as a very practical example of greater agency: not just freedom of choice but the awareness, capacity and breadth of choice whilst riding. Yet, counterintuitively arising from what you might consider a loss of agency ?

In the tradition they teach, they call this method of learning “Going with the horse, until the horse goes with you”.

I got to experience a glimpse of this towards the end of my ‘no reins’ training when the horse made a sharp, sudden turn I wasn't expecting. Surprisingly, I managed to stay in the saddle without so much as my reaching for the reins, during a turn that I'm sure would have thrown me off had I not gone through the alignment process. 

As someone who's ridden motorcycles, enjoys skating and of course practices martial arts, I'm no stranger to spontaneous subconscious reactions. But this wasn't like that at all. It was less of a reaction and felt more like taking ‘no action’. There was no rush, no spike in adrenaline, no feeling of loss of control. In fact I only realised what happened slightly after the fact. 

The closest thing I could compare it to would be playing music, where you're both aware yet unaware of what your hands are doing, just subconsciously following the music. Except this time, I was in sync with a non-human being, with a will of its own, and no shared understanding of music or 'backing track’. The fact that I was able to experience this after just a few hours of practice a day over a week, was even more surprising. As It wasn’t the result of years of athletic training or a complex, split-second save. It arose from a simple core instruction of learning to do nothing. 

This got me thinking about the Bhagavad Gita which had been on my mind recently for different reasons. I vaguely remembered concepts about acting without acting and inner alignment that seemed to really resonate with this experience.

Self Realisation 

Much like horse riding, life and our ability to navigate it freely, depend largely on the clarity of our experience and thus the effort required to exert our will over it. The Bhagavad Gita explores this topic of inner turmoil and the difficulty in decision making, through a conversation between Krishna and Arjun.

Arjun is a just warrior fighting on the side of his brother who is heir to the throne. He is having second thoughts about going to war with his unjust extended family who are usurpers. Feeling deeply conflicted, Krishna counsels him through this inner turmoil by explaining various aspects of actions and how they interact with our will. Taking the reader on a journey through Arjun's frustrations to a greater understanding of freewill, agency, peace and joy.

Much like riding, Krishna explains that our experience is heavily influenced by the degree of our inner alignment with our true self. Just as misalignment with the horse creates a tumultuous experience of frustration, poor communication and lack of control; similarly, misalignment of emotions, desires, knowledge and our self awareness, can do the same.

He goes on to describe that through inner alignment we can achieve a kind of freedom and purity of experience called moksha (liberation). Which can be attained through making specific sacrifices in life, these being :

Detachment from the fruits of our actions (Karma Yoga)

Devotion to Selfless Service

And

Cultivation of Discernment (viveka)

He explains that by offering these sacrifices to our true selves, we cultivate the inner alignment and deep trust that eventually leads to moksha and all that goes with it. Greater agency, love, joy, peace and contentment. 

Ultimately, this inner alignment leads to union with our true self, a state Krishna describes as being one with the infinite eternal reality. But we'll explore this a bit more deeply later. 

Agency

Focussing on this agency part, Krishna explains that the constant shifts and misalignment within ourselves stem from the three Gunas and our identification with them. The Gunas are said to be the fundamental forces that make up the material world, Prakriti. They are Rajas (energy, passion, ego, and movement), Tamas (inertia, ignorance, dark, lack of motivation) and Sattva ( truth, harmony, purity, balance)

Bhagavad Gita 3:27 All actions are performed by the gunas of prakriti. Deluded by identification with the ego, a person thinks, “I am the doer.” - Translation by Eknath Easwaran

The Gunas are in constant flux, and like the body whilst riding a horse, our mind is jostled by Rajas (Energy) and Tamas ( Inertia ). It's only when they are in alignment and find a kind of harmony, that we experience Sattva (purity, harmony, truth), granting us greater clarity. 

Krishna explains that understanding the gunas is essential for cultivating a sattvic intellect, which is necessary for attaining moksha.

Bhagavad Gita 18:30 “To know when to act and when to refrain from action, what is right action and what is wrong, what brings security and what insecurity, what brings freedom and what bondage: these are the signs of a sattvic intellect” - Translation by Eknath Easwaran

Aligning the Gunas for Clarity.

My understanding is that aligning the Gunas is a first step towards alignment with the true self, which we can achieve by cultivating a desire for purity of information. At least this is my understanding of Jnana Yoga the path of knowledge and wisdom, the first path laid out by Krishna. 

By observing the Gunas without ego or passion and supported by well outlined objectives, we can develop the discernment needed to understand how Gunas affect us, and how to align them.

Bhagavad Gita 7.11 “In those who are strong, I am strength, free from passion and selfish attachment. I am desire itself, if that desire is in harmony with the purpose of life.” - Translation by Eknath Easwaran

Before we get into it, It’s important to note that the way I use desire and motivation are related but distinct. When I use desire I'm referring to a longing or wanting, whereas I use motivation to describe the force that drives us to act on that desire. Desire is the internal spark, and motivation is the energy that pushes us to fulfil it. I.e. wanting something, but lacking in motivation. 

Similarly, purity and clarity are related but different. When I use purity I'm referring to the absence of contamination or impurities, while clarity the ability to perceive or understand things clearly. Purity aids clarity by removing distortions/noise in our perception, but clarity describes the direct understanding or insight we gain.

Impersonal and Personal Desires

We have intellectual, impersonal desires that can motivate us toward purity. For example, an audio engineer desires the cleanest equipment to capture and reproduce audio exactly as is, without distortion. A detective, scientist, or judge seeks the purest forms of information, free from contamination or bias. Similarly, when riding, we desire a purer perception of our horse's gait to improve our technique.

The motivation that pushes us towards these desires for purity, stem from understanding the innate utility of clear information and thought. We desire purity to perform tasks effectively, and because of this, we might treat the symbols, principles, or processes that ensure it with reverence. However, understanding alone doesn't always provide sufficient motivation. While we may intellectually grasp the value of purity, we might not feel emotionally driven towards it. A self-serving motivation can interfere with our need/want for purity. Either via cognitive bias or purity getting in the way of other goals. On the other hand, if the task itself isn't something we particularly care about to begin with, we may not feel motivated towards it at all. Leading us to prefer affirming our existing knowledge (‘feeling we know better’) rather than genuinely wanting to gain better understanding ('wanting to know better'). 

On the other end of the spectrum, we have personal desires, accompanied by more emotional motivations, aka passion. This type of desire is visceral rather than understood. It compels us to act without needing rational explanation. For example, we do not need to understand biology to feel extremely motivated to seek food.

Personal desires can motivate us towards a different kind of purity. Love, for example, motivates us to act and perceive in ways that may not always be rational or even fully understood, but can be pure in its connection to our true self, uninfluenced by external factors. Like the love a parent has for their new born child. 

In contrast, fear, though also a powerful motivator, can distort our perception. Often shaped by external influences rather than arising from within. We may have strong negative reactions to harmless objects or ideas due to past traumas or ignorance. Both responses stemming from a lack of informational ‘purity’. One perception is distorted by overwhelming feelings and the other by ignorance introducing information that simply isn't there, based on assumptions or preconceived ideas. Whereas the feelings we have for hobbies / pets / people we love, tend to arise from a place of genuine connection with something preexisting within ourselves, irrespective of experience.

Personal and Impersonal Conflict

These desires and motivations may push us towards purity individually, but not necessarily in unison. 

Love can produce cognitive biases or halo effects that reduce the desire for intellectual clarity and purity, especially when that information challenges a prideful view. I.e. We may fail to see the faults in the ones we love, or ourselves. This is why narcissistic, self centred love can be detrimental; it fosters a resistance to observing clear information about the self and anything associated with it.

Conversely, emotional purity may be overlooked if there's a competing intellectual desire. Applied to the self, we may feel something strongly, but avoid addressing it by rationalising it away. Perhaps we feel it's inconvenient in the pursuit of intellectual desires, or we lack any knowledge of emotional awareness and its utility. Our intellectual pride suppressing any desire to learn more. In some cases, we may even intentionally dull our emotions to avoid discomfort, preferring ignorance over facing a difficult truth. 

Bhagavad Gita 15:5 “Not deluded by pride, free from selfish attachment and selfish desire, beyond the duality of pleasure and pain, ever aware of the Self, the wise go forward to that eternal goal.” - Translation by Eknath Easwaran

Personal and Impersonal Alignment

When personal and impersonal desires are aligned, personal desires can enhance the emotional motivation for purity, while impersonal, intellectual desires help to mitigate emotional biases. Creating a natural gradient towards better informational purity overall. 

Compassion exemplifies this balance.

For instance, a doctor may genuinely want what's best for a patient they love, a spouse for example. Because of this, they strive to view as much about the case, with as much clarity as their medical equipment and training will allow. In many cases, they may even voluntarily remove themselves from the case altogether, allowing other doctors to take lead. Controlling personal desires in order to ensure information isn't tainted by their connection to the patient.

In this scenario, the doctor's motivations for intellectual purity arise from a purity of love. Which comes from the self, but is not in service to a prideful view of it. This leads them to seeking more objective unbiased ‘purer’ information by controlling personal desires and considering other perspectives. This motivational alignment brings both emotional and intellectual desires (or lack thereof) into harmony.

In contrast, a prideful doctor may disregard the opinions of other professionals and the potential effect of their own connection to the case. Feeling they know better and wanting that to be true, as opposed to wanting the most and purest information.

I believe this convergence of emotional and intellectual desire reflects a movement towards a Sattvic intellect. Here, the active energy of Rajas and the inertia of Tamas are balanced. Creating a stability and ultimately leading towards a purer perception, clarity in thought and more effective actions.

Divine play

Krishna also talks about the true self being independent of the Gunas and enjoying their play. 

Bhagavad Gita 13:14 “Without senses itself, it shines through the functioning of the senses. Completely independent, it supports all things. Beyond the gunas, it enjoys their play” - Translation by Eknath Easwaran

Note: This quote from Eknath Easwaran's translation, differs from Swami Prabhupada’s considerably, who's own translation does not include the word play. I'm not entirely sure why this was included, but as said I've tried to keep things raw and as I interpreted their meaning. I only discovered this discrepancy after the fact. That being said, Krishna and an association with Lila or divine play is established in other scriptures like the Bhagavata Purana. 

I think this describes the authentic enjoyment we feel during the learning and alignment process. Though there's difficulty, forward and backwards steps as well as a requirement for focus and discipline. There's also an element of learning through play and just enjoying the experience. 

Children for example don't just like to play, they love to play. Imagine a child learning to ride a bike. Imbalance, frustration, fear, discomfort and even falling off the bike not only fail to deter them from learning, they are part and parcel of the enjoyment. In a lot of cases, even being able to laugh at their failures as opposed to being disheartened by them, especially when playing in a group.

Here intrusions of the Gunas like passion and frustration, can be enjoyable obstructions or deviations that only make the game more fun. Often leading to love of other games, other players and deeper aspects of the games themselves.

By aligning their desire to learn (more impersonal) with a desire to play ( more personal), the child can observe their frustrations without letting them dominate or ruin the experience, for themselves or others. This approach contrasts with one that views failure as a reflection of the self, challenging prideful expectations and creating a potential reduction in motivation to continue. By aligning both desires, the child remains motivated and can find joy even in setbacks.

Like love and compassion, many other emotions like gratitude, curiosity, and awe tend to align with the true self. While they're not entirely immune to impurity, they are inherently less prone to contamination when compared to emotions like fear, pride and anger. It's important to consider the full gamut of human experience and how balance can be attained in respect to these emotions too.

More on the Gunas at the end of the article.

Aligning with the True Self

It's one thing to align our desires in order to obtain emotional and intellectual purity (of knowledge) better connected to the true self. But how do we go beyond that and cultivate an awareness of and alignment directly with the true self, in order to get closer to the freedom we described ?

For many people self improvement is a big part of life. They may devote themselves to a craft, an area of study, or religious principles simply trying to maintain their practice or achieve a certain outcome. Awarding them insights, play, personal growth and creating a natural gradient towards further clarity in their pursuits.

However, this kind of alignment remains closely linked to conscious preferences and motivations, rooted within the boundaries of things we already know. 

Relying on existing desires to drive us, makes the discovery of the more subtle, subconscious true self that exists beyond them, uncertain. Also in terms of free will, simply enslaving ourselves to familiar actions determined by our desires, doesn't hold much promise either, irrespective of experiential purity. If we're led by our desires, we remain tethered to the domain of the Gunas, the natural forces of prakriti (nature). Which, as Krishna suggests, by identifying with limits our understanding of the true self that is beyond them. This is my understanding of the quote below. 

Bhagavad Gita 3:27 “All actions are performed by the gunas of prakriti. Deluded by identification with the ego, a person thinks, “I am the doer.” 28 But the illumined man or woman understands the domain of the gunas and is not attached. Such people know that the gunas interact with each other; they do not claim to be the doer” - Translation by Eknath Easwaran

Moreover, the act of seeking satisfaction, whether in growth or enjoyment, can slowly tip the balance over time. Just as addiction doesn't happen overnight, when we become too focused on any aspect of satisfaction, we risk slowly losing sight of our imbalances. 

Thus aligning with the true self requires not just controlling desires, but also detachment from self satisfying, selfish desires altogether. Krishna speaks to this when he explains the hierarchy of the body, mind, intellect, and Atman:

Bhagavad Gita 3:42 “The senses are higher than the body, the mind higher than the senses; above the mind is the intellect, and above the intellect is the Atman (true self). 43 Thus, knowing that which is supreme, let the Atman rule the ego. Use your mighty arms to slay the fierce enemy that is selfish desire” - Translation by Eknath Easwaran

Selfless Detachment.

To prevent slipping back into cognitive biases that cloud clarity, I think we ideally need to act not based on satiating our desires, but serving something beyond our immediate experience. When we can act without seeking personal gain or fearing loss, we can surrender our attachment to those outcomes, in exchange for freedom from the compulsions of those desires.

Bhagavad Gita 3:18 “They have nothing to gain or lose by any action; neither people nor things can affect their security” - Translation by Eknath Easwaran

In a related way, a rider surrenders all actions as well as control of their body and horse, in service of better observation. Even if it goes against their immediate emotional and intellectual inclinations that often come from ignorance or fear. Free from these compulsions, they attain a stillness of mind. Which reminded me of this quote.

Bhagavad Gita 12:12 “Better indeed is knowledge than mechanical practice. Better than knowledge is meditation. But better still is surrender of attachment to results, because there follows immediate peace” - Translation by Eknath Easwaran

Where this analogy may fall apart however is its lack of action. As it's one thing to detach from actions, it's another to act selflessly.

Selfless Service

Krishna explains that selfless acts come from the true self. My interpretation of this is that though detachment is essential to avoid cognitive bias, without selfless action, we risk revealing nothing about the true self to actually observe or identify with.

Bhagavad Gita 3:15 “Every selfless act, Arjuna, is born from Brahman, the eternal, infinite Godhead. Brahman is present in every act of service.” - Translation by Eknath Easwaran - Translation by Eknath Easwaran

Consider the compassionate doctor who chooses not to treat a loved one facing a difficult illness. Though admirable in terms of self awareness and desire for informational purity, especially If more capable doctors are available. In a scenario where no other doctor is available, what was thoughtful detachment, becomes selfish (desire) inaction driven by attachment to a specific outcome. In fear of losing their loved one or making a mistake, their inaction represents a loss of agency and free will, surrendering control to Rajas of the Gunas. In contrast, a person acting truly “selflessly”, would be able to treat the patient and put aside their own feelings or fears. Accepting any result of their actions, no matter the uncertainty of the outcome.

This decision requires not only bringing our desires into alignment for clarity and motivation, but actually governing them. Exerting a ‘Selfless Will’ over the Gunas when they become obstructive. Performing an action that is in service of someone / something else, yet paradoxically more free in nature. Overriding strong emotional compulsion. 

It's this selfless context which creates ripe conditions for our (selfless) will, to guide our actions in spite of our desires, as opposed to being in servitude to them. With a clear mind and a selfless motivation, we can begin to explore domain's beyond known experience and free from the attached results. As even compassion without selfless action, can sever any connection to the true self and bind us to the Gunas once more. 

But how exactly can you motivate yourself toward acts without selfish desire? Surely connecting with the self requires some selfishness ? This line of thinking lead me to review the topics of Dharma, Advaita and Devotion.

Dharma

Being free from the compulsions of the Gunas does not mean denying their existence or suppressing our human nature. Krishna explicitly expresses the opposite.

Bhagavad Gita 3:33 “Even the wise act within the limitations of their own nature. Every creature is subject to prakriti; what is the use of repression? 34 The senses have been conditioned by attraction to the pleasant and aversion to the unpleasant. Do not be ruled by them; they are obstacles in your path” - Translation by Eknath Easwaran

I take from this, that It's not our desire that is the problem, just the selfish desire attached to the results of our actions. This understanding of acting within your nature, but not subjugated by selfish attachment to gain or loss, is what I believe is at the heart of dharma (universal law, duty). Often described as a person's innate physical qualities and mental tendencies that lead them down a specific path in Iife. Whether it be becoming a doctor, or an athlete.

Consider the example of horse riding once more. The person's desire for riding may come from a deep part of their nature and a genuine love for horses. Yet to learn, they first have to surrender their self centred fears and desires for control, that may harm their relationship and communication with the horse. This allows them to attain a mental stillness, where they focus on neither failure nor success, simply observing the experience.

But this doesn't mean they're gaining the ability to observe or losing fear, you cannot gain something you already have, nor lose an emotion. Our ability to observe is innate, and though fear can distort our perception, preventing it from doing so doesn't cease its existence. Bravery is acting in spite of fear, not the dissolution of it. Even the most skilled soldiers, performers and athletes have a healthy fear of real danger. This is only mitigated and balanced out by the strength of their will and depth of their understanding/skill. 

As for inaction which in the emotional doctor’s example could be seen as selfish, in this context isn't aimed at any particular result. It's aimed at removing obstacles in order to connect with what is already present, the horse's natural gait and the part of us which observes it. Not to mention to prevent hurting their horse through poor horsemanship. Thus represents a selfless inaction, as opposed to a selfish inaction. 

Similarly, I think aligning with our dharma is all about learning to recognise and connect with our nature (sva - dharmam), by better observing its actions, before devoting selfless actions to our true self.

Which brings us to the topic of devotion. If the rider starts acting purely in devotion to improving their skill, they inadvertently become susceptible to the influence of the Gunas once more. As every self centred act, attached to a selfish outcome is inherently under more influence from selfish desire.

Advaita and Devotion 

So how can you devote your actions to your true self, whilst somehow remaining selfless ? This question prompted me to read more about Advaita Vedanta - Non Dualism and later on, Ishvara’s - Personal Gods connected to Brahman, the ultimate infinite and eternal universe.

Bhagavad-Gita 7:27 “Delusion arises from the duality of attraction and aversion, Arjuna; every creature is deluded by these from birth. 28 But those who have freed themselves from all wrongdoing are firmly established in worship of me. Their actions are pure, and they are free from the delusion caused by the pairs of opposites.” Translation by Eknath Easwaran

In the Bhagavad Gita, Krishna explains that the only way to attain moksha is through devoting your sacrifices to him in worship. He describes himself as the true self in all beings and the all encompassing infinite, eternal ultimate reality which is Brahman. Which sounds like the individual self making sacrifices to its all encompassing non-individual self. This seems paradoxical at first, but on closer inspection, connects well with the concept of harmony between opposing pairs expressed throughout the text.

Bhagavad-Gita 10:20 “I am the true Self in the heart of every creature, Arjuna, and the beginning, middle, and end of their existence.” - Translation by Eknath Easwaran

Bhagavad-Gita 4:24 “The process of offering is Brahman; that which is offered is Brahman. Brahman offers the sacrifice in the fire of Brahman. Brahman is attained by those who see Brahman in every action.” - Translation by Eknath Easwaran

Just as Rajas and Tamas, hold completely opposing descriptions but need not conflict. The same applies to light and dark, hot and cold, even selfless service and selfish service. They are all two sides of the same coin that can be described as a single unbroken spectrum of experience. Neither able to exist without its opposite in tow. 

Furthermore, there's always a context in which the opposing pairs can be described as being in balance or harmony. For hot and cold it may be the perfect body temperature that supports our biological functions. For service, it would be actions that are neither entirely selfless or selfish i.e. Actions in accordance with our dharma like being a doctor, which may inadvertently benefit us, but made in service to a selfless motivation.

Bhagavad Gita 3:10 “At the beginning, mankind and the obligation of selfless service were created together. Through selfless service, you will always be fruitful and find the fulfilment of your desire: this is the promise of the Creator.” - Translation by Eknath Easwaran

This Advaita - ‘Non’ duality or not quite dual nature as I interpret the meaning, exists for all opposing pairs. However, we're still left with the question, who exactly do we devote our actions to and how?  This requires examining our understanding of the self, and how it interfaces with the concept of non duality. 

The Self and Brahman

If someone held up a picture and asked “is this you”, you'd be well within your rights to reply, “no, that is a picture of me”. The same would apply to reflections, descriptions or even a perfect twin, identical in every way. What separates you or your ‘self’ from the others, is your direct experience. Your consciousness or inner witness so to speak. Krishna also describes himself as the inner witness insinuating there is a direct connection between your consciousness and Krishna, your true self and Brahman.

Bhagavad Gita 9:18 “I am the goal of life, the Lord and support of all, the inner witness, the abode of all. I am the only refuge, the one true friend; I am the beginning, the staying, and the end of creation; I am the womb and the eternal seed.” - Translation by Eknath Easwaran

To describe consciousness, let's start with experiences which are perceived by our consciousness (regardless of the description you use). Though we have a limited, maybe even discrete spectrum of experience, we intuitively understand the continuous and unbroken nature of it. Just as we don't feel a singular distinct hot and cold, just somewhere on a spectrum of temperature. Neither do we see light in discrete gradations like the banding you get on a poor quality screen, or hear sound in broken up packets of information like a digital radio with poor reception. Even the emotional transition between happiness and sadness does not occur in distinct steps. This unbroken continuum exists for all that we are capable of experiencing. Everything from likes and dislikes, to our experience of time itself. 

In fact, when we look up at the stars, some of the light hitting our eyes has been travelling for billions of years, allowing us to gaze directly into the past, whilst still experiencing a continuous passage of time in the present. Hypothetically, if that light had an infinite speed limit, we would be able to gaze back into the creation of the universe itself. Allowing us to see the continuous unbroken link between it and our conscious experience that observes it, directly.

But how do we get from that individual experience to something infinite? Well in my mind, these analogue spectrums of experience, are made up of an infinite number of potential values from a central point. Each value separated by fractional values that can extend eternally, like the aptly named repeating numbers (1.9999…. 2). Whether it be the infinite positive and negative values of oscillations in light, sound or the subsequent brain waves. Or the opposing charges of the electromagnetic field that make up the physical universe. Even at the hypothetical limits, there is no way of actually measuring the precise start and end points, without invoking an infinite precision required to do so in any real absolute way. That's without considering the near infinite subjective information we're capable of experiencing, in different states of consciousness like dreaming.

So going beyond that and applying the same logic to it consciousness itself, brings us to a conclusion that says. Just like any other opposing pairs, our consciousness bridges a spectrum between an individual finite perception of reality, and the inherently infinite nature of reality, which together you might call an ultimate spectrum of reality, Brahman.

At least this is my current understanding.

Not quite the same as saying I am what I perceive, or saying my perception shapes who I am. More like saying the part of me that experiences perception aka ‘my consciousness’. Can be described as a non-dual relationship between the finite consciousness and infinite reality. Neither able to exist without the other in tow. 

As a quick side note, If you've ever taken hallucinogens you've probably experienced seeing fractals. A literal representation of infinite space within space and eternal fractions. Even if this is only psychosomatic, the fact our minds are capable of producing a representation of infinity makes a lot of sense in this context. As any analogue circuit that captures information in smooth lines, hypothetically contains infinite values. This is as true of a tape recording as it is a photograph recorded on film. Especially when it interacts with the subjectivity of a mind. Which is partly why analogue recordings are still so revered today by technical artists like mix engineers and photographers. Considering our brain is made up of analogue circuits that capture the world around us, it makes sense that we can intuitively relate to and create concepts of infinity when unbound by the typical nature of our finite senses. 

To bring this back to the central theme of this article, let's consider horse riding again. Riding horses involves various physical aspects of nature; inertia, energy, biomechanics, neurology etc. It also involves two entirely separate wills, the horse's and the rider's. For ‘horse riding’ to exist, all of these aspects have to exist simultaneously in a harmonious play of physics and mind, even where they seem superficially opposing. To selflessly devote your actions to the craft of horse riding as a whole, as opposed to simply bettering your own skills, is what it might mean to devote your actions to Krishna / Brahman as opposed to devoting your actions to a selfish desire alone.

In a practical sense, on a personal level it may include researching everything there is to learn about horsemanship, from the physics to the history, in order to satiate your natural desire to improve your skill. But on a personal and impersonal, selfless level, be driven by wanting to aid the preservation and spread of horse riding itself. This may include financing, teaching, caring for horses and everything in between that does not directly benefit you. Which can lead you on a path beyond just satisfying your known desires and into conditions that grant freedom from the compulsions of Gunas altogether. Selfless Will guiding you to explore and experience with far greater agency than you would have when entirely subjugated by desire. 

Bhagavad Gita 5:25 “The truly wise, whose will is selfless and whose intellect is firm and unwavering, act without concern for the fruits of their actions, seeking only to serve.” - Translation by Eknath Easwaran  

That being said, this entire section has been a rather impersonal exploration of the topic. Focussing more on the intellectual aspects of perception and utility of understanding it. However, as we discussed earlier, we cannot ignore our human nature. Like most humans, an impersonal driver can only take us so far. If we want to feel emotionally motivated towards selfless devotion, it requires cultivating a personal motivation for it. Here is where the topic of Ishvara's or Personal Gods and Divine Devotion comes to the forefront.

Divine Devotion 

When we truly love something on a deeply personal level, our motivations towards it are powerful and instinctive. However, there's a difference between having an existing personal love for things within our nature and developing a personal love for the divine, ultimate universe. A love that can drive us towards that which exists entirely beyond our nature.  

One way you might do this, would be to begin on a path that goes from devotion to a certain aspect of reality that more readily resonates with your nature and sense of self. Then follow it beyond that to a love for everything.

For example an early love for dance may turn into an interest, then love for physics. Where a love for animals as a child might spill over into an interest, then love for animal medicine. Where emotional, intellectual and all other types of love might meet, creating a larger spectrum of the experience and subjects of love. If that overspill continued to permeate every subject. I.e. from humans to animals,from animals to nature, nature to the natural physics, from physics to metaphysics. We eventually arrive at an undivided love that considers and encompasses all aspects of reality, as opposed to just the ones that resonate with our superficial nature. 

I can see how this would culminate in the attainment of that almost childlike awe and love, not just for the things that are personal to us, but for all parts of experience.

Bhagavad Gita 9:22 “Those who worship me and meditate on me constantly, without any other thought – I will provide for all their needs.” - Translation by Eknath Easwaran

Krishna is the Ishvara of Brahman. An Ishvara is a supreme lord or ruler that we relate to on a personal level. A personal God that represents both the infinite universe and specific aspects of reality.

Stories of Krishna contain a character that lot of people can learn to love, even if it is only in the most superficial way. In the way that a child might love their favourite superhero for example. But if that love can then spill into certain aspects that Krishna represents, like his fearless warrior aspect, leading someone to become an athlete. Or the same attribute leading someone else to study history. Or conversely his loving nature, which may lead someone else to study medicine. You can see how that love might slowly progress towards an undivided state. Even if it only started with a superficial, yet no less fundamental love, found in all our natures. Whether it be a love for hobbies, people, pets or Gods. 

In totality, a love like this would bring personal and impersonal motivations together, allowing them to act in unity,  driving us towards a genuine love and understanding of the infinite. One intellectually keeping the other in check, and the other being the main emotional driving force that pushes us towards that all encompassing selfless love aimed at everything, Brahman. 

Creating a “purer” experience, in which thanks to an exposition and exploration of all things that are consciousness. We gain greater agency within its domain. A greater awareness, capacity and breadth of choices or love we can steer the mind towards.

That being said, there are aspects we still haven't really spoken about. First up, the role that trust plays in our actions. This was something about my riding experience that really stood out. The idea of literally trusting another being with my life, and how important it was to the learning experience.

See it's one thing to have a sattvic mind, selfless will, an undivided divine love, then use those qualities to perform selfless service. But it's another thing to perform them efficiently or better yet, optimally. With subtle almost subconscious intentions where they no longer feel like actions at all. What you might call a freedom from will itself. 

Faith and Freedom from Will

As we continue making actions, there's a natural gradient towards them becoming effortless. As our neural pathways rewire and optimise just a little bit more each time. When extremely practised, actions can occur almost beneath our level of awareness. Like the way your fingers move when playing music, or the way the body matches the rhythm of the horse. Creating a kind of mental stillness, or peacefulness where your attention is largely unattached to your actions. You can influence them through the subtlest of thoughts, but your experience and attention is somewhat undivided. Becoming a continuous spectrum, where you're neither paying attention nor not paying attention, simply experiencing. You're able to attend the tiniest of details, and even perform extremely complex actions, yet entirely without trying to. 

Well that feeling and efficiency, can only arise from a subconscious trust. 

Every action requires trust, whether it's trust in your coordination to walk without falling. Or trust in your ability when performing any challenging task. But unlike weak superficial trust that is easily shaken, and requires effort alongside an internal debate for every step towards a decision. Subconscious trust is innately effortless. By cutting out so many steps in the algorithm of decision making, we can perform actions with barely any mental intervention at all. You might even call it a blind faith. 

Krishna describes this as shradda, a word which is often translated to a subconscious faith.

Bhagavad Gita 6:47 “Even among those who meditate, that man or woman who worships me with perfect faith, completely absorbed in me, is the most firmly established in yoga” - Translation by Eknath Easwaran

Attaining a kind of trust that we would describe as a blind faith. Like the blind faith you have in your ability to walk, despite knowing at one point it took an exceptional effort to do when we were young. Is an excellent description of an inner alignment. Where each side of an internal tension, or debate, are no longer in conflict. Where through the balance of knowledge, motivations, will and trust. We attain a more seamless experience, uninterrupted by division, making coordination and exploration effortless.

I can see how a subconscious faith would make selfless actions which inherently have a capacity to spark internal debate, less disruptive. This could be especially important when a passion or lack of it, could move someone towards selfish action / inaction. Divine love and faith could literally lower the energy requirement to prevent that. By essentially increasing the spectrum of love to draw from, and thus effort to do so, and directions to steer the mind in. Whether it be something specific like a love for the game and appreciating the challenge, giving rise to practised skill. Or a more undivided love motivating us towards an emotional purity, kept in check by a desire for intellectual purity.

Which begs the question, how exactly do we cultivate that kind of love and faith within ourselves? I.e. not just love aimed outwards at the infinite, making selfless actions more intuitive, but love aimed inwards unifying our love for the infinite, with love for the individual.

Because as I understand it, loving an aspect of reality or even all aspects of reality, might not necessarily result in a unified sense of self. I.e. where love for the ultimate infinite self, automatically extends to love for the individual self, permeating on a very conscious level. Where you very much feel like the infinite self, or at very least believe the infinite self resides within your consciousness. 

That's to say, not just able to follow the logic that our consciousness is in some way tied to our perception of infinite potential values. Or feel love for everything around yourself like the awe you get seeing a beautiful vista. But love directly for everything within yourself. 

Ishvara and Inner Alignment 

It's one thing to love an Ishvara and its connection to nature. It's another to have a genuine love directed inwards. This is another area where I think an Ishvara is said to be useful, as it represents something more tangible within the self.

Whichever way you look at It, It is mentally challenging to consider a rock for example, which absolutely does make up part of the infinite reality, as something that exists within ourselves.

Bhagavad Gita 12:2 “Those who set their hearts on me and worship me with unfailing devotion and faith are more established in yoga.” - Translation by Eknath Easwaran

I can see how an Ishvara on the other hand could work by essentially drawing a line of gratitude between your material self, and various parts of your mind that you might normally consider intangible, yet still have a very tangible influence on your sense of self. I.e. It's not uncommon to hear phrases like “I wouldn't be who I am today without insert significant person / book / hobby / symbol”, that definitely exists outside the self, not unlike the rock.

For example, people who really love a subject, tend to give high praise to the progenitors of it, quite literally tracing a line of gratitude back to its origins. Scientists revere the creators of their field of study, artists revere talented artists whose work gave rise to the arts they practise. These influential people may even go on to become symbolic of something greater than themselves, maybe even representing deeply rooted principles in the field that branch into new areas. Granting them the title “father / mother of subject”.

Well this process can progress into the intangible too, as the saying goes, the man the myth, the legend. Where real figures give rise to great tales that go beyond reality and into inspiration and symbolism. Infact some of these legends are so deeply embedded in the collective human psyche that they reappear throughout various cultures in time. Stories of great snakes, thunder gods, mother nature's and so on. Archetypes that seem to have an existence outside any individual will, a topic Carl Jung wrote about at length.

Well If we want to apply that same process to ourselves, we could cultivate a non prideful love and appreciation for our innate superior qualities that exist within and beyond our individual nature. Which in Indian philosophy are called “deva” which i understand translates to demigods and embodiments of divine qualities. Based on conversations I've had with my Gurudev Nidar Singh.

As in you may love the part of nature that led you towards a certain career in life. It may begin as just a superficial love, but through a sense of deep gratitude to the archetype / deva for making you who you are, you feel a direct connection to something greater within you. A reverence, trust and love for something that feels like it is within you, but also extends beyond your individual experience. You might first recognise it in like minded people, and your shared areas of study. But then also see it in the consciousness of animals. Like seeing the warrior in a lion, or musician in birds. Then beyond that being able to see it in the very symbols, God’s or intangible subjective information that bring those aspects of reality together in the mind. 

Bhagavad Gita 7:21 “When a person is devoted to something with complete faith, I unify his faith in that. 22 Then, when faith is completely unified, one gains the object of devotion. In this way, every desire is fulfilled by me.” - Translation by Eknath Easwaran

Note: Krishna goes on to say in this part, deva worship is not true worship of him, and is not explicitly encouraged. But he essentially highlights the thread of connection between the two. Which I'll explain my interpretation of, below.

This is my understanding of the above quote. 

But are these archetypes or deities actually real ? 

When we think about anything, there's always a line of internal dialogue. We may not always be aware of it, but if pushed we know there's a voice that is talking, and something that is listening.

Well that listener can only communicate with us if it also has a consciousness. As that is the only format our mind is capable of communicating with. It's the reason we can communicate with mammals more readily than rocks, because they have something we recognise as a consciousness. In fact there is a subtle but fundamental language, shared by all animals which we describe using words like emotion, intent, body language or symbolism. In one of its simplest forms, an understanding that fire is dangerous and associating it with fear, giving rise to a shared vocabulary to communicate that complex information with one another. Hence we can easily recognise a communication of fear in all sorts of animals. A vital piece of information that might trigger and give rise to the very empathy needed to begin a line of communication. Empathy, or putting yourself in another's shoes becoming a codec for fundamental communication.

That said, is it not possible that the Deva who shines so evidently through our character, and even communicates with us in ways that nudge us toward our innate preferences or dharma. Could be a consciousness that communicates in that fundamental language of symbolism and empathy. Maybe a subtle, subconscious agent of our psyche that listens, but also speaks to us in pure intuition and intention. Putting itself in our shoes so to speak. Call it part of the psyche’s DNA, an evolutionary sociological consciousness or something metaphysical. The point stands that when we act in an almost autonomous way, it comes from a trust in a separate consciousness that is within us and in constant communication with us and seemingly all that is like us. The birds that make music, but also the physical structures we can use to make sound. 

I think this element more than anything else is what made my horse riding experience so impactful and different from other autonomous experiences. It involved a trust in an entirely separate consciousness and an internal sub - consciousness, creating a line between the two. Consciousness’ that I inherently thought of as not just separate from mine, but also superior to ‘mine’ in this context.

The first, a separate consciousness several times my size that could kill me by accident, meaning I would have to literally surrender to it physically. Creating a natural motivation towards a relationship focussed on communication and unity.  

And the second, an internal consciousness that is great at keeping rhythm. As when our rhythms aligned, my superficial awareness of the self that tends to look outwards from the mind, was both aware yet unaware of what the body was doing. Really just observing the experience. 

Controlling the movement of my body was a subconscious autonomous agent of the mind in constant communication with it. Each action as much influenced by the externally facing consciousness and its trust in the sub-consciousness, as it was by the sub-consciousness and its interaction with the external world and trust in the rider. A sub consciousness that also happens to be more directly connected to fundamental forces of physics, which are required for manipulating the play of energy and inertia. In the psyche, brain chemistry or just the classical forces sense of managing momentum. The very same forces which make up the infinite perceivable universe, that our complete consciousness intersects with. 

Creating a very coherent line between a superficial sense of self absorbed in the external world, and an inner superior self that interfaces with the all encompassing ultimate reality. Existing on a spectrum between the finite and infinite universe. 

For contrast, consider the horsemanship of riders unrestrained by a belief of physical inferiority to their horses. Not centred around unity and efficiency but dominance and force. This inherently creates a fractious relationship, where unkindness, disagreement and inefficiency are more likely to become commonplace. That's not to say that these opposing methods cannot be balanced in certain contexts, i.e where force and dominance is needed to prevent danger or may just be considered more optimal for the task at hand. But remaining on the extreme forceful end of the spectrum, I can't imagine the experience resulting in optimal effortlessness, a sense of unity, greater freedom, or what you might describe as peaceful.

Thus, I can see how trust in something superior like a deity, but more specifically a deva can play a powerful role in unifying our sense of self. A process that could eventually lead to a sense of self that contains something you would describe as Krishna as describes himself. Much more than just a Deva. 

Bhagavad Gita 10:22 “Among scriptures I am the Sama Veda, and among the lesser gods I am Indra. Among the senses I am the mind, and in living beings I am consciousness.” - Translation by Eknath Easwaran

Lord of the Devas, The Ishvara or personal lord who resides within all selves, that represents a bridge between the finite and infinite ultimate universe, Brahman.

This seems to be the case regardless of the logic you apply to determine whether Krishna is “real”. Whether one interprets Krishna as purely psychosomatic, physics and brain chemistry based, or based in a metaphysical reality. Krishna when described like this, always remains true.

More on the Ishvara 

Beyond the Bhagavad Gita

Beyond satisfying a mental itch, the Bhagavad Gita has influenced me in many ways over the years. As a CES (corrective exercise specialist) and a student, it's made me more aware of how simply focussing on helping others get better, inadvertently benefits my own training by pushing me to think deeper about subjects. Though sometimes to my detriment when I oversimplify, over complicate or completely misinterpret one of the teachings, through arrogance or ignorance. Obstacles I now get a lot of enjoyment out of tackling.

It's also been helpful in signposting some of the deeper aspects of Shastar Vidiya which largely revolve around the interplay of inertia and energy. The necessity for subtleness in agile effortless movement. As well the utility of oneness in mind mechanics and strategy. 

In my personal life, it's really helped me move beyond long held frustrations and fears that have prevented me from really enjoying certain aspects of life. Where "preconceived" ideas about my self and thus the limits of my capabilities, were a major barrier in my personal drive to do more.

But it's also evidently been influencing me long before that too in other ways. Ways  that have really shifted my perspective on reality. 

For example, I wrote a song a while back about soul searching, probably not long after I first got introduced to the Bhagavad Gita via a Mahabharata podcast, recommended to me by fellow student and previous teacher of mine, Guppy Dhillow.

You can listen to the song I wrote here. 

At one point I reference the story of Theseus and the Minotaur, when I say 

“Now I'm back in town not a phantom but with black sails, 

defeated the demons that were keeping me from healing 

now I listen to the gale while I'm in my chapel kneeling, 

surrender myself to hear the wealth of my being, 

So I can return having found true feeling”

Full disclosure, I wasn't thinking much beyond the idea of ‘not really dying’, but surrendering myself. Hinting at an ego death, something I learned about elsewhere. But upon revisiting after rereading the Bhagavad Gita, I noticed there might've been more to it.

See 'Theseus and the Minotaur' is a classic story we all loved as kids, that has managed to last throughout the ages. A story of a man who defeats a half man half beast figure, finds his way out of a labyrinth using a thread, then becomes king. But not without sacrifice, as his father, King Aegean (whose name means sea and goat strangely), dies by throwing himself into the what is now called the Aegean sea when his son's boat returns with black sails, falsely indicating his death. A dualistic creature defeated by a hero who ascends the throne, when his father “the sea” dies by diving into the sea. 

It’s interesting because in the Bhagavad Gita, Krishna describes himself as the ocean, as well as the mythic horse Uccaiḥśravā - long ears or one who neighs loudly, who comes from the churning of the oceans and is the Mount of Indra, King of the Deva. Something which played no small part in inspiring me to write this article, but that's another conversation. 

He also describes sacrificing himself to himself in the fire of himself. Allowing us to follow the final path laid out called the royal path, Raja Yoga. A path which I understand involves inner discipline and meditation or in other words, observing and exploring our mind and inner consciousness. Often described in the west as a place we can get lost in, hence the phrase being “lost in thought”. Not unlike the labyrinth designed to confuse and disorient Theseus.

Now I don't know about you, but if I was an inner subconscious consciousness called Krishna, I'd probably love the story of Theseus and the Minotaur too. In fact I can think of many other classical stories and myths I might like. Which may speak to why they're so ubiquitous as loved stories, containing ubiquitous character tropes and archetypes. 

Before realising this and other recent events in my life, I wouldn't have called myself an atheist, but I did lean towards the word agnostic. Now however, I definitely have a more Non-Dual perspective where the divide has all but disappeared. I'm neither theist nor atheist, but I'm not agnostic either. I feel like Gods and a universal consciousness exist in an intangible and or tangible way, depending on your own personal definition of perception. But I also know there is a physical material world that is “real” in the classical sense of the word, that my consciousness is deeply intertwined with. Regardless of definition.

I now notice all sorts of subtle yet not unobvious threads, between so many aspects of reality. Most recently a fundamental theory that unifies all aspects of physics, involving literal threads of reality called "true paths" in the principle of least action. 

The True Path and No Action

The principle of least action, is a principle used in physics to determine the possibility of something existing.

Veritaseum made an excellent video on the topic you can watch here. 

https://youtu.be/Q10_srZ-pbs?si=TR2RSOz5HxC-X_cs

Though I studied mechanical principles, I'm very much a novice in physics so I highly recommend you watch the video. But I'll try my best to summarise my understanding of it.

All objects want to follow what physicists call a true path. A path which when energy, time, start and end points are kept consistent, is the path of least action. Closely related to the path of least resistance. For example imagine a ball rolling down a hill. There is an ideally shaped gradient, that when the ball is given the same amount of energy, largely GPE in this simple case, and amount of potential movement or kinetic energy. This particular path can be said to be optimal or most efficient.

This is called a Lagrangian, which is defined as the difference between kinetic energy and potential energy.

Only true paths can exist in the real world, as all objects follow this principle. But in the real world hills are bumpy and cause the ball to move in multiple directions. So how would you predict which paths are physically impossible and which paths are possible and thus true paths?

To check whether a path is true, physicists can calculate potential trial paths which deviate from a calculated ideal true one. If when integrated over the Lagrangian, these deviations balance out and sum to zero. No less and no more optimal than the true path, it verifies that the path is not in disagreement with the true path. Meaning its existence in the real world, must be possible. This is also called having a stationary action or no change in action. 

Well it turns out when you do this repeatedly and rewrite the formulas in their simplest form, you arrive at a conclusion that says. The true path is the one that satisfies the fundamental equation for Force, F=MA. An equation that is used universally throughout physics. 

Interestingly this equation is another way of describing a combination of Rajas or energy and Tamas, Inertia which comes from mass. Which when combined produces an acceleration. 

As I understand it, when deviations in the Gunas can balance out, or sum to zero in relation to a true path (Krishna), even if in constant flux and bumpiness of the real world. They produce Satva, symbolising harmony and truth. This simple connection really cemented to me how even modern day physics shares a common thread with ancient Indian Philosophy. That thread being, both are heuristics for discovering truth. 

What do I mean by this? Well heuristics are essentially mental tools and protocols we follow to aid in analysis and decision making. Both modern day science and the Bhagavad Gita describe tools for evaluating what is true and optimal. But where natural science as a method, focuses on the process of verification. I.e. Observation > Question > Hypothesis > Experiment > Conclusion. Relying heavily on inspiration or searching for holes in existing theory to come up with a direction of thinking. I believe the Bhagavad Gita focuses on the observation part more specifically.

Side note: There are also more explicitly defined tools of observation in Advaita Vedanta like Neti-Neti (Not this not that).  Based on the same principle of negation. Used for arriving at a non discriminatory description of a perception. Sanatan philosophy as a whole has many such interesting heuristics.

The Bhagavad Gita describes a heuristic for mental navigation of what you might call potential “true” space. In a way that involves treating all potential aspects of reality, psychosomatic and otherwise, as trial paths in the principle of least action or stationary action. Written another way, understanding how having no mental attachment to actions (and thought) which may influence them to follow a forceful, non natural, non true path. Leads to an observation or observer of more potentially accurate truth. 

Allowing us to navigate the natural deviations of the real world, by finding specific contexts in which those deviations superficially oppose one another, but balance out when integrated into a greater context of truth. Allowing us to mentally shift context or perspective, without exiting the bounds of truth. 

When continued across the entire spectrum of the infinite potential experience. I can see how you could cultivate a mind that allows you to explore the landscape more freely. Knowing how to navigate the obstacles and pitfalls of poor logic or emotional unawareness, whilst granting greater intellectual impartiality, or purity when viewing a subject. Which in a sense, reduces internal tensions and frictions caused by bias and disagreement, making navigation more effortless.

A protocol for exploration which relies far less on inspiration or looking for holes in existing knowledge. Rather, focussing on observing all potential empirical evidence, objective, subjective and the relationship between the two. Not unlike observing our horse's gait in the beginning of this article.

Which lead to a better understanding of riding, as well as the role the relationship between our “self” and the horse plays in the wider calculus. I.e. Is the relationship more or less optimal in regards to what we know exists, the horse's gait and observation itself? Focussing on purity of observation, and understanding “stationary action” or "no action".  Which is what the quote below has come to mean to me.

Bhagavad Gita 3:27 All actions are performed by the gunas of prakriti. Deluded by identification with the ego, a person thinks, “I am the doer.” - Translation by Eknath Easwaran

In a more generalised application. If I'm trying to explore a potential truth to make a decision in any part of life. I might ask myself am I doing so with minimal action and bias ? Are my actions and thoughts forceful, unbalanced and non optimal because I've become too attached to a specific result, and lost a certain purity and impartiality ? 

Have I correctly identified the opposing argument and properly integrated it with my own argument to determine if there's any actual deviation from a fundamental truth, or just superficial non contextualised conflict ? 

Or at the very least, just considered potential counter arguments that oppose but do not conflict with my own. I.e. how both hot and cold can exist simultaneously in the same place, provided you correctly identify the spectrum they exist on. What is hot for a human may be cold for a reptile, but no less true in regards to the truth of that perception. Where ideas meet, vary one way or another, but do not fundamentally conflict, granting a more holistic understanding of what is true. Allowing you to explore a greater domain of what could be true.

Which for me ultimately represents a Greater Agency: not just freedom of choice but the awareness, capacity and breadth of choice in the mind. Yet, counterintuitively, arising from what you might consider its natural antithesis…

Selflessness.

I think this article is probably already longer than it needs to be, I'd also rather leave some subjects open to discussion and discovery. 

Before signing off however, I feel I should pay respects to my Gurudev, Nidar Singh. Who explained the spark of information that led to my current understanding alongside the Bhagavad Gita and other information, which I hope I've interpreted correctly. Though this is all about honesty with my current understanding, so I will state and check with him, then issue an update on his response. 

It was concise, maybe even vague, as is his way, but no less accurate or impactful in my mind. He said Advaita Vedanta, the sanatan philosophy that is integral to Shastar Vidiya (the art he teaches which you can read more about in his book), and the Bhagavad Gita as I understand it. Most closely resembles Irenic philosophy in the west. That is in its simplest form, to focus on finding what you agree on, rather than areas of conflict. Which he explained is a much more efficient way of discussing any topic. 

I've tried my best to be clear about this just being just my own amatuer interpretations, but as a reminder, I do not claim to be anything close to a well read student or authority on this subject. So please do not take any of this information as instructional or authoritative.

I apologise again if I've misrepresented any of the information from the Bhagavad Gita. If I have, please do reach out, would love to learn more and correct if possible. Even if it's just as an addendum of further learning at the end of this article. As I'd still like to preserve this perspective for posterity.

I do hope at the very least, this encourages some conversation or deeper thoughts on Indian philosophy and spirituality, which has been a really positive force in my own life.

More on Ishvara

All Ishvara are considered representations of the ultimate reality (Brahman) that lead devotees towards unity, love, and spiritual growth via personal connection. While they are all ultimately one with Brahman, each has distinct characteristics.

Krishna is often described as the embodiment of Love and Devotion (Bhakti Yoga), Harmony (Sattva), and Divine Play (Leela). These qualities play a significant role in leading devotees toward self-realisation. Krishna is also the avatar of Vishnu, the preserver and protector, one of the Trimurti. As a divine teacher, Krishna integrates Bhakti Yoga, Karma Yoga (selfless action), Jnana Yoga (knowledge) and Raja Yoga (self governance), but emphasising the importance of devotion, wisdom, and detachment from the fruits of actions.

Shiva is the archetypal yogi, strongly associated with Jnana Yoga (knowledge and wisdom), Raja Yoga (Self Governance). He is considered the father of science, art, and meditation and in one of his oldest depictions the pasupat, the master of beasts. Something I learned about from Gurdev Nidar Singh. Interestingly one of the supposed oldest depictions of pasupat, is in the pasupat seal, where he is depicted as a man with horns. Another subtle thread to Theseus and the Minotaur, where there is an inherent, non dualism. In relation to the Gunas, Shiva is associated with Tamas (inertia, potential energy, and destruction), representing both the destruction of ignorance and the transformation of the universe. Although linked to Tamas, Shiva ultimately transcends the Gunas, embodying the totality of Brahman.

Brahma is the creator of the universe and is associated with knowledge (especially of the Vedas), energy, passion, and Rajas (activity and creation). While one of the primary gods in the Trimurti, Brahma is not widely worshipped. Myths about Brahma’s actions, such as lying to Shiva and coveting his creation, I believe illustrate unchecked ego and emotional energy. Which is why Shiva, the god of destruction and transformation, is said to have severed one of Brahma’s heads. Symbolising the need for balance and humility.

Hanuman is the embodiment of strength, detachment (Vairagya), devotion (Bhakti Yoga), and humility. Hanuman, considered an incarnation or aspect of Shiva, became a devoted servant of Rama, an avatar of Vishnu. This to me illustrates a powerful union where Hanuman’s strength and discipline, associated with Shiva, are devoted to the preservation of truth embodied by Vishnu. Hanuman represents divine qualities that lead to spiritual balance and alignment with the true self through unwavering devotion and selflessness.

More on the Gunas   

Here I thought I'd do a bit of an experiment. Using my doctor analogy and the section on Gunas, I asked ChatGPT to cook up a few other examples for ways in which emotions/desires may be brought into greater harmony. This is a take it or leave it section, but may be interesting all the same. I think leaving it to an AI which has no consciousness, shakes things up a little bit, maybe even making it a little less biassed ? I'm not sure, but at the very least, less influenced by emotional bias. Which can often make these subjects difficult to discuss. Again, this is just more food for thought on the topic, do not use this as instructional or consider it authoritative.

1. Compassion

Personal Authenticity (Personal Compassion): You feel an authentic desire to alleviate suffering, either within yourself or someone else. This compassion comes from a genuine emotional drive, rooted in empathy and care that naturally arises from within.

Intellectual Clarity (Impersonal Detachment for Clear Insight): The depth of this compassion drives the need to understand the situation with clarity, so you can truly help without causing unintended harm. Intellectual clarity involves stepping back to gather more objective information—understanding the broader circumstances, underlying causes, and possible solutions. Impersonal detachment supports personal compassion by enabling you to see clearly what actions will be most effective.

Emergent Quality: Compassionate Detachment: The synergy creates compassionate detachment—a balanced state where you deeply care but are equipped with clear information that guides your actions effectively. Personal compassion motivates you to help, while impersonal clarity ensures that your efforts are impactful.

2. Devotion

Personal Authenticity (Personal Devotion): You feel a deep, authentic sense of devotion to something you care about—a craft, a cause, or a pursuit that brings you joy. This devotion is genuine, arising from an unconditioned connection to what matters to you.

Intellectual Clarity (Impersonal Understanding for Effective Contribution): This personal devotion drives the need for a deeper understanding of how best to contribute. To fully devote yourself, you need to understand the context of your craft or cause—how it impacts others, what knowledge or skills are required, and how to maximize your impact. Intellectual clarity comes in by providing better information about what steps are most effective, allowing your devotion to be more meaningful and precise.

Emergent Quality: Inspired Contribution: The synergy creates inspired contribution—devotion that is deeply felt and paired with clear knowledge of how to apply that dedication effectively. The personal devotion provides the drive, while impersonal clarity directs that drive towards optimal outcomes.

3. Humility

Personal Authenticity (Personal Humility): You have an authentic recognition of your strengths and limitations. This humility comes from a genuine desire to understand yourself without exaggeration or denial.

Intellectual Clarity (Impersonal Insight for Broader Perspective): Personal humility drives the need for clearer information about your role and how you fit into the larger context. You need intellectual clarity to understand how your actions and abilities interact with others and the world. This involves gathering broader information that places your strengths and limitations into a wider context, preventing either overestimation or underestimation of your capabilities.

Emergent Quality: Empowered Modesty: The synergy results in empowered modesty—you see yourself clearly, with humility rooted in understanding where you genuinely fit in a larger picture. Personal humility drives self-awareness, while impersonal clarity provides the broader context that prevents either overconfidence or unnecessary self-doubt.

4. Gratitude

Personal Authenticity (Personal Gratitude): You feel genuine gratitude for specific moments, opportunities, or aspects of your life. This gratitude is deeply felt, originating from within and connected to the positive aspects of your experience.

Intellectual Clarity (Impersonal Perspective for Full Appreciation): Personal gratitude drives the need for a deeper understanding of the sources and conditions that led to these positive experiences. Intellectual clarity allows you to gather more information about how various factors contribute to these moments—understanding what others have done, how circumstances aligned, or how your own actions played a role. This clarity broadens your gratitude beyond specific instances, leading to a more complete, appreciative understanding of life.

Emergent Quality: Deep Contentment: The synergy creates deep contentment—gratitude that is enriched by a clear understanding of how things come to be, allowing for a more stable and ongoing sense of thankfulness. Personal gratitude makes the experience meaningful, while impersonal clarity deepens it by giving a fuller picture.

5. Love (Selfless Love)

Personal Authenticity (Personal Love): You feel a genuine love for an activity, pursuit, or a particular aspect of life—like a love for learning, nature, or creativity. This love comes from an authentic connection to what brings you fulfillment and joy.

Intellectual Clarity (Impersonal Insight for Broader Love): This love drives the need to understand it more deeply—why it resonates with you, how it fits into the larger context, and how it impacts your life and the world. Intellectual clarity involves gaining better knowledge of how this love can grow and be shared, without becoming overly attached or fixated. It tempers personal love by broadening the perspective, allowing you to understand it without the limitations of ego or possessiveness.

Emergent Quality: Universal Appreciation: The synergy results in universal appreciation—a state where your authentic love for specific aspects of life is deepened and enriched by a clear understanding of its value in a broader sense. Personal love provides the emotional richness, while intellectual clarity makes that love more expansive and less self-centered.

6. Courage

Personal Authenticity (Personal Courage): You feel an authentic drive to face challenges—whether it's pushing past personal limits, striving to achieve something meaningful, or standing up for what you believe. This courage is genuine, coming from a deep desire to grow and overcome.

Intellectual Clarity (Impersonal Knowledge for Effective Action): Personal courage drives the need for clearer understanding of what lies ahead—what risks are involved, what resources are needed, and how your actions might affect others or the outcome. Intellectual clarity provides the necessary information to make courageous actions more effective, ensuring that your bravery is not blind but well-informed.

Emergent Quality: Principled Action: The synergy results in principled action—a form of courage that is rooted in personal growth but supported by clear, rational understanding. Personal courage provides the drive to act, while impersonal clarity ensures those actions are calculated and aligned with the desired outcome, making your bravery impactful and meaningful.

7. Inner Peace

Personal Authenticity (Personal Inner Peace): You find peace in moments that align with your true self—such as engaging in activities that bring you joy or spending time in a peaceful setting. This peace is genuine, arising naturally from your connection to your inner desires and preferences.

Intellectual Clarity (Impersonal Understanding for Stability): Personal inner peace drives the need for a better understanding of how to maintain that peace more broadly. Intellectual clarity involves learning about the nature of peace—what conditions foster it, what internal states disrupt it, and how it can be cultivated independently of circumstances. This clarity tempers personal peace by ensuring that it isn’t fragile or dependent on specific activities.

Emergent Quality: Resilient Equanimity: The synergy creates resilient equanimity—a state where you have inner peace that is nurtured by authentic engagement with what you love, but also underpinned by a broader understanding of how to sustain it even during challenging times. Personal peace drives the desire for tranquility, while intellectual clarity makes that tranquility stable.

8. Contentment

Personal Authenticity (Personal Contentment): You feel contentment when you engage in something meaningful—such as completing a challenging project, spending time in nature, or learning something new. This contentment is authentic, arising directly from an activity that aligns with your true desires.

Intellectual Clarity (Impersonal Understanding of Fulfillment): This personal contentment drives the need to understand how contentment can be cultivated beyond individual moments of achievement. Intellectual clarity provides insight into what truly brings fulfillment—understanding the nature of satisfaction, recognizing transient pleasures versus enduring joy, and how to cultivate a sense of contentment regardless of external achievements. This clarity tempers the highs and lows of personal satisfaction.

Emergent Quality: Fulfilled Drive: The synergy results in fulfilled drive—a motivated pursuit of growth and experiences that is grounded in a steady sense of contentment. Personal contentment fuels your ambition, while intellectual clarity ensures that the pursuit itself is fulfilling, not just the outcome.

9. Awe and Wonder

Personal Authenticity (Personal Awe): You experience a sense of awe when encountering something remarkable—like the complexity of nature, a powerful piece of music, or an inspiring idea. This awe is genuine, stemming from an authentic curiosity and appreciation of the extraordinary.

Intellectual Clarity (Impersonal Curiosity for Broader Insight): Personal awe drives the need to understand more about what inspires it. Intellectual clarity involves seeking knowledge—understanding the processes behind nature, the techniques behind art, or the reasons behind an idea’s power. This impersonal curiosity tempers personal awe, ensuring that your sense of wonder leads to deeper understanding rather than being fleeting.

Emergent Quality: Enriched Presence: The synergy creates enriched presence—the ability to feel deeply connected to both the extraordinary and the mundane, with an appreciation enriched by understanding. Personal awe drives emotional engagement, while intellectual clarity deepens that engagement by adding layers of meaning.

10. Detachment (Vairagya)

Personal Authenticity (Personal Detachment): You feel a natural desire to let go of attachment to certain outcomes—whether it’s expectations from a project or desires for specific results in relationships. This form of detachment is grounded in a personal, genuine impulse to release control and experience freedom from the need for validation or success.

Intellectual Clarity (Impersonal Perspective for Objective Insight): Personal detachment is supported by an impersonal clarity that recognizes the transient nature of all experiences and outcomes. Intellectual clarity helps temper personal detachment by providing a broader understanding of impermanence, allowing you to see events from a higher perspective. This impersonal insight helps keep your detachment from slipping into apathy or resignation.

Emergent Quality: Balanced Equanimity: Together, personal detachment and intellectual clarity create a state of balanced equanimity. In this state, you engage with life and its processes fully but without clinging to outcomes, maintaining both involvement and peace. Personal detachment brings emotional liberation, while intellectual clarity ensures that this liberation remains grounded, allowing you to experience a balanced sense of freedom.