Microsoft Word - Taimni - The Science of Yoga.doc

dhi without which it cannot function. So, on the basis of this hypothesis, we would
have not only a number of minds but also a corresponding number of Buddhis func-
tioning simultaneously within the same individual which will mean cognition of cogni-
tion. The phrase Atiprasangah means not only ‘too many’ but also ‘reductio ad absur-
dum’. So both the meanings are applicable to the logical conclusion to which we are
led from the original supposition. The absurdity lies in having to postulate the exis-
tence of a number of Buddhic functions where only one can exist. Just as the mind in-
tegrates the reports of the various sense-organs into one harmonized mental concep-
tion, so our Buddhi is supposed to integrate into one co-ordinated understanding the
knowledge received through the different levels of the mind and it is impossible, there-
fore, to conceive that a number of Buddhis can function simultaneously within the
same individual. It is possible to assume multiplicity of instruments for obtaining
knowledge or experience but no multiplicity can be assumed with respect to the agency
which co-ordinates and harmonizes all the knowledge gathered through different
sources or instruments. This, by its very nature, must be one, otherwise there is bound
to be chaos.
Besides this difficulty, another will be the confusion of memories. If there are a
number of minds, each with its own set of memories, and there are also many inde-
pendent Buddhis, the co-ordinating agency which integrates all these memories into
one harmonious whole will be absent and the result must be chaos within our mind.
The most remarkable fact with regard to our mind is the existence of perfect co-
ordination and harmonization in the midst of the most complicated and multifarious
mental phenomena and experiences. This is especially noticeable in the practice of
Yoga when we dive into the deeper levels of the mind and traverse the subtler worlds
with all their exquisitely fine and extraordinary experiences. It is the Buddhic principle
within us which enables this co-ordination to be efected and the hypothesis of many
independent minds which requires the elimination of this co-ordinating factor has
therefore to be rejected.