Analysis:
1 ... The term 'chit' (or cit) functions as a premise of (hence it
grounds) two main Hindu darshanas, namely that of Patanjali and Shankara
(acharya).
1
Neither author, alas, produces a discrete definition of the term (and which
serves to label the experience or notion of consciousness). Consequently,
both darshanas remain fundamentally uncertain
2
1.1 ... Both authors assume 'chit (or cit)' as an a priori given, therefore
producing a petitio principii (i.e. as a fallacy in which a conclusion
is taken for granted in the premise), therefore begging the question as
to what chit (or cit) actually represents, consequently of the purpose
chit serves
1,2,
1.1.1 ... Patanjali makes the unsolved problem ( i.e. the lack of a
discrete definition) disappear in the elaborate description of the forms,
or colors,
chit takes. He does not, however, claim
that
chit has permanence status.
1 Patanjali is much closer to the true
nature (i.e. operating principle) of 'chit' than Shankara. Obviously Shankara's
view won the day with the general public
1.1.1.1 ... Patanjali is correct in his assertion that in union (i.e.
@ maximum entropy of a system, i.e. of a self)
chit disappears.
1 Ramakrishna, the Bengali saint (and/or
psychotic) arrived at the same conclusion
1.1.1.1.1 ... The reason being that
chit functions as a sequence
(i.e. as a repeated series of random
tat's). In other words,
chit emerges with and serves to display difference, hence provides
location for
tat (i.e. (the) realness (moment))
1.1.2 ... Shankara really screwed up badly by claiming that since the
experience (i.e. as affect) of
chit arises through revelation,
1 originally described in Veda, it requires
no (everyday) verification. He took the flawed (i.e. incomplete) view that
chit functions as a permanent, i.e. ubiquitous and
everlasting (steady) state (called the
Brahman
). That superficial and false understanding, derived from a fake (because
wholly self-referential) experience, made him the darling of the regressive
(to Not-two, i.e. Advaita) Brahmin caste but brought long-term disaster
to India. Moreover, claiming that truth was to be found only in scripture
(i.e. in Veda), Shankara, the scholastic, effectively prevented truth (i.e.
as irrediicible, hence certain fact) finding derived from observation and
experiment. That, in turn, brought disaster to India in the shape of intellectual
stagnation and decay
1.1.2.1 ... For 'revelation' read: the
unitive experience or vision
1
1.1.2.1.1 ... Note that in union, i.e. when all difference has been
eliminated, no display (and which requires difference) happens, that is
to say, through any of the sensory channels ands via the brain as ideation.
Ramakrishna got that right. It is re'emergence from union that provides
delight, sweetness,
enlightenment
and so on. It is the step prior to (i.e. the direct sight of) union
that provides (the virtual sense of) (impeding) union and
nirvana
1.2 ... The analysis of both authors is simply too gross to be acceptable
in the 21st century
2 ... For 'consciousness' read: 'con'/scious'/ness', i.e. coming
together of a multiple of primary knowledge (Sanskrit:
tat
) moments
3 ... For sequence read: a repeated
1
series,
2 row
or train (or series)
3
3.1 ... Repetition creates in an observer (or respondent) the affect
of order. In other words, order (Sanskrit: dharma from
dhr 'to hold')
happens as a function of repetition
3.2 ... For 'a repeated series
1
' read: a complex order
3.2.1 ... Imagine a series as: 1,1,1,1 to n, or tat,tat,tat,tat to ntat.
Via repetition, the series, now a sequence, becomes a complex order, i.e.
(1,1,1,1 to n), or (tat,tat,tat,tat to ntat).
1 When the sequence (or order) ceases
to self interact, i.e. when it achieves maximum entropy (i.e. self-rest),
it operates as a quantum, i.e. as an order of 1, hence as a random event
(or bit) capable of striking @ the rate of c, thereby becoming real
3.2.1.1 ...An ongoing, i.e. active sequence (i.e. an analogue) affects
as
sat
(i.e. (formal)
being)
3.3 ... Therefore for 'chit (or cit)' read: a sequence (i.e. as repeated
(together
1) series)
of individual primary (hence random) knowledge (i.e. tat, i.e. absolute
realness) moments
2
3.3.1 ... that is to say, as in playing, tracing or re-/ presenting
together
3.3.2 ... The whole (because reduced to quantum or unit status, hence
self-interaction function @rest), therefore real, affect of chit (or cit)
is described with the term: cittva (or citta or chitva), i.e. cit (i.e.
sequence) + tva ('ness)
4 ... For 'location' read: address,
1
i.e. access means
4.1 ... For 'address' read: a
1
specific (hence identifiable) relativity
2
4.1.1 ... For 'a' read: any 1 of n
4.1.2 ... Consequently, re'read
chit to mean: a location or address
(for realness, i.e.
tat)