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«116 Experience of the Ved • Realization of the Cosmic Psyche by Direct Perception: Opening Individual Awareness to the Self-Interacting Dynamics of ...»

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Figure 5. The Mantra, or pure knowledge, aspect of the Ved is the Samhita, the self-interacting dynamics of the unified field of natural law.

The Brahmana aspect of the Ved contains the infinite organizing power of natural law found in the unified field.


where the "whisper" of nature is eternally going on spontaneously produces the form corresponding to the vibrations of the sound.

Through its self-referral activity, the Samhita gives rise to different values of transformations, which exist in the unmanifest gaps (atyantabhav) between the syllables of the Samhita. The Brahmanas bring to light specific formulas to modify these transformation processes in any desired direction. By applying the systems of Yagyas, the transformation processes (anyonyabhav) located in the gaps can be remolded to produce a different result. One possibility can be made into another; all possibilities are absolutely lively, and from this level anything can be created at will.

The gap is the level of infinite correlation, the level of no friction, where everything has melted and can be molded in any desired way. By striking at this most delicate point in nature, one can accomplish a desire without any doing; a mere intention is all that is needed to transform one value into something else. This is the extreme value of Yogasthah kuru karmani — "established in the Samhita, perform action" — perform on the level of anyonyabhav, the lively field of all possibilities, and produce whatever you desire.

From the perspective of physics, the value of anyonyabhav can be located in the superfield at the singularity level in physics. This is the ultimate level of quantum mechanics, where all possibilities are lively in the infinite dynamism of the unified field. Transformations that are impossible at more superficial and expressed levels of nature [e.g., leptoquark transformations] are effortlessly accomplished at this scale. (Maharishi Vedic University, 1985b, pp. 15-16)

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p o w e r of the Ved, w h i c h is available only on the level of pure consciousness, the level from w h i c h nature itself creates. M a h a r i s h i therefore e m p h a s i z e s d e v e l o p i n g pure consciousness as the first priority so that the organizing p o w e r of the V e d can be used spontaneously in daily life.

In this regard, M a h a r i s h i (1985b) states:

The enlivenment of the structure of pure knowledge in the Self is and should be the sole focus of education, the sole focus of training whereby the total organizing power inherent in the Self is kept lively all the time so that the whole force, the whole impetus of organizing anything is coming from that total potential of natural law within oneself. The support of nature for one's thoughts and desires — this ability to have the thoughts and desires come out fully supported by natural law must be enlivened by education.

The present system of education everywhere lacks this efficiency, this effectiveness of enlivening the field of total knowledge within. And this is so very beautifully available in the structure of pure knowledge which is Samhita, the Ved, the very structure of the Ved.

So the study of Ved is the study in the field of consciousness....

Ved is pure knowledge, and pure knowledge is infinite organizing power. So we can talk of infinite organizing power in human awareness because of the Vedic literature and because of the discoveries of modern science. This has given us that strength, that stamina, to come out with this package of knowledge and make it such that it is available for all generations to come so that every individual enjoys freedom with the ability to do things correctly and do things successfully, society is most perfectly orderly, and governments are on that level of 5 efficiency through which nature's government governs the universe. All these beautiful possibilities come up now with this package of knowledge in our hand today. (pp. 140-141)

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Fortunately, the Vedic pandits from the timeless traditions have preserved these impulses of nature, and this is the Ved. Ved is not written by anyone; it is not a composition. It is the self-interacting rhythm of the Ved that is responsible for the perfect orderliness that we see in the activity of nature. (p. 78) W h e n W e s t e r n scholars b e c a m e familiar with the Ved, they sought to understand it in their o w n t e r m s, e m p h a s i z i n g not the sound of the V e d but its written form and possible translated m e a n i n g. In contrast, in clarifying the nature of the V e d, Maharishi has pointed out that its existence as the d y n a m i c s of the unified field can be located at any point in nature at the level of the unified field rather than in a specific text or g e o g r a p h i c or cultural setting. For this reason, Maharishi (1985a) e m p h a s i z e s that the essence of

V e d i c study is the d e v e l o p m e n t of c o n s c i o u s n e s s to the level of experience of the V e d :

The study of the Ved is not through the books of the Ved. They are a guide for the teacher.

The study of the Ved is from what is inscribed within the pure consciousness of the individual student himself.

It is the consciousness that is researched, and on the basis of that research of the individual student, the Ved unfolds. That means that natural law unfolds in consciousness, and as natural law sequentially unfolds more and more support of nature will come to life. A time must come when total natural law will be fully unfolded in one's awareness and will be guiding all progress of thought, action, and b e h a v i o r....

The reality of the unified field, the Ved, the total potential of natural law is not a foreign reality to anyone. It is only hidden deep inside. It has only gone out of our awareness, and to bring it to our awareness is the purpose of s t u d y....

What will Vedic study provide? It will provide thorough intellectual understanding about the unified field. This is the first generation that has a chance of verifying the reality of intellectual understanding of the unified field within one's own consciousness with the objectively derived knowledge of the unified field from the different disciplines of modern science.

We have today such a beautiful and perfect means of reliably unfolding the total potential of natural law within ourselves, a means which no generation in the past has had. It is a very, very beautiful moment in the history of evolution because today the total potential of natural law is available. (pp. 62-64) 6 The recitation of the Ved and the performance of yagyas (described in the previous section) is done only by individuals who are trained from childhood in these skills. Training in recitation of the Ved is, by tradition, passed on from generation to generation through family lines {shakhas). Maharishi has noted that the ancient ideal of this tradition of education is fulfilled when the Vedic pandits have added to their education the development of higher states of consciousness through the Transcendental Meditation and TM-Sidhi programs, as is the case in the educational program of Maharishi Ved Vigyan Vishwa Vidya Peeth, Maharishi Nagar, India. On the foundation of direct experience of the field of pure consciousness and the awakening of awareness to the self-interacting dynamics of consciousness, the role of the Vedic pandits, according to Maharishi, is to utilize the impulses of the Ved and their inherent organizing power to enliven the evolutionary trends of natural law in the life of the whole society.

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There has been so much wrong understanding about the Ved during the past several hundred years. But credit goes to this scientific age, because the objective approach of modern science has now uncovered the reality of pure subjectivity — the self-referral, selfinteracting unified field, which is the Ved. The objective approach reached its goal and rang the bell of eureka! when it gained knowledge which is no longer objective but is pure subjectivity. The world of scientists should know that the objective approach comes to an end there. Many more discoveries may be made on the surface, relative levels of existence, but the goal of physics has been reached.

Today the most advanced level of modern science needs a complete approach to investigation, which includes the other two values of knowledge — the value of the knower and the value of the process of knowing. All knowledge about the knower, the process of knowing, and the known is available in the most systematic manner in the Vedic literature.

Every aspect of the Vedic literature is dedicated primarily either to the knower or to the process of knowing or to the object of knowing. All three values are uncovered in their totality in Vedic S c i e n c e....

For centuries Vedic Science has been misinterpreted and misunderstood. But now modern science has dipped into the reality of the unity state of life at the basis of the infinite diversity in creation. If human intelligence is to proceed on the more fulfilling levels of knowledge and existence on earth, now is the time for the complete knowledge of life to be brought to human awareness. Vedic Science is that most fundamental, complete value of science, which has in store all the future progress of the world. (pp. 31-35) Now is the time for scientists to investigate into the total reality of life without excluding consciousness. Today, those who exclude consciousness are not with the times, they are far behind. (p. 28)

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Improved State and National Life Cavanaugh, 1987; Cavanaugh & King, 1988; Dillbeck et through the Maharishi Effect — al., 1987; Dillbeck, in press; Orme-Johnson, Alexander, Reduced Crime and Violence and Davies, Chandler, & Larimore, 1988 Improved Economic Trends

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d y n a m i c s of transformation of the field of pure consciousness have their basis in akshara.

T h e Richo A k s h a r e verse g o e s on to state that the laws of nature are the dynamics of the unified field, and that the real usefulness of the k n o w l e d g e of natural laws c o m e s from direct experience of these d y n a m i c s, the Ved.

A c c o r d i n g to Maharishi, this verse of the Rig-Ved identifies a fundamental reality of the relationship of c o n s c i o u s n e s s and natural law not only at the level of the unified field, but also as reflected in the v a r i o u s expressions of natural law studied by the scie n c e s. On the basis of this insight, charts have been developed by scientists and V e d i c scholars at M a h a r i s h i E u r o p e a n R e s e a r c h University and Maharishi International U n i versity, in w h i c h the structure of the most fundamental laws of nature discovered by p h y s i c s, m a t h e m a t i c s, and physiology, as well as other disciplines, has been analyzed in t e r m s of this V e d i c verse. T a b l e 2 (see pp. 1 4 2 - 1 4 3 ) gives examples of this analysis from each of these three disciplines.

M a h a r i s h i has also stated that the R i c h o A k s h a r e verse of the V e d is applicable in a general w a y to u n d e r s t a n d i n g h o w the direct cognition of the dynamics of natural law in the V e d, or pure k n o w l e d g e, brings fulfillment to the goals of the objective a p p r o a c h of m o d e r n science. T h i s is e m p h a s i z e d in the following quotation, in w h i c h Maharishi ( 1 9 8 0 ) uses an alternative translation of the w o r d " a k s h a r a " ("indestructible") to e m p h a size the i m m u t a b l e character of the unified field of natural law rather than its internal


The first two words, richo akshare, describe the flow of pure knowledge, the flow of Ved, which, it says, is in the indestructible, non-changing field of Akshara. We see the same thing in the structure of scientific law, which is seated in the non-changeability of the law, on the ground of non-change. Even though the law administers change, it has its seat in non-change. It is a constant and therefore it becomes a law. The hymn [verse] of Rig-Ved calls the law Richas, and the flow of law is in Akshara, in the indestructible.

Where is the indestructible? It cannot be in the relative just because it is non-changing, and non-change does not have its breath in the relative. It belongs to the transcendental value — parame vyoman — it transcends all activity. Here is the seat of the non-changing, on the ground of which is the flow, the structure of the law....

The hymns of the Ved, the expressions of the laws of nature, have their seat in the indestructible field of consciousness. Someone who does not know this field of consciousness is not able to associate the indestructibility with the law, and if the law is not indestructible, self-sufficient, and constant, then it is not of much value for all times. The emphasis here is in the knowledge of the indestructible, in the knowledge of the non-changing field.

Further on the hymn says, "He who knows the indestructible, the field of non-change, is seated in evenness of life." That means, he is seated in all the laws of nature at once. He whose awareness has gained that level of evenness, his awareness is lively in terms of all the laws of nature. So here is a lively picture of the structure of pure knowledge in the selfreferral value of pure consciousness. (pp. 77-78)

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Maharishi Vedic Science and his Vedic Psychology identify two fundamental aspects of natural law, pure knowledge and organizing power. This chart shows how these two fundamental aspects of natural law are described by Vedic Psychology and also by the disciplines of physics, mathematics, and physiology.

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Knowledge and organizing power of natural law. Another aspect of the unified field that is highlighted by Maharishi V e d i c S c i e n c e and V e d i c P s y c h o l o g y, and which also can be found in the disciplines of modern science is the distinction between pure knowledge and organizing power. As illustrated in Table 3 and Figure 6, each of

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