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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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the disciplines of physics, mathematics, and physiology has found a unified source of the expressions of natural law, and the qualities of pure knowledge and organizing power apply also to this unified basis of natural law All knowledge has organizing power, as is evident from the immense impact of scientific technology on modern life. At the same time, the technologies of modern science and Maharishi Vedic Science differ in significant ways. One of these differences, noted earlier, is that technologies derived from each of the disciplines of modern science use only isolated laws of nature. In contrast, the technologies of Maharishi Vedic Science directly employ the organizing power of the field of pure consciousness, the unified field. Therefore, w h e n used by one w h o has developed the ability to function from this level of nature, Maharishi states that these technologies are far more powerful.

Another major difference between the technologies of Maharishi Vedic Science and those of modern science is that because the technologies of Maharishi Vedic Science function from the holistic level of the unified field of natural law, which structures the evolutionary development of all of existence simultaneously, they are always totally life-enriching in their application. According to Maharishi, they spontaneously produce a holistic evolutionary effect from the level of the unified field, the level from where all of nature is sustained. In contrast, the organizing power of the technologies of modern science, based on fragmented knowledge of natural law, has the inherent danger of upsetting the balance of life rather than fully enriching life. Unfortunately, the potential dangers of this approach have been repeatedly borne out, as seen for example in side effects in medicine, imbalances produced in the ecology, and the immense destructive potential of modern weapons.

Thus, Maharishi clearly points out that the infinite organizing power inherent in pure knowledge, the Ved, while supporting the progress of each of the sciences, is more direct, powerful, and progressive than the organizing power contained in the partial knowledge of natural law unfolded by the disciplines of modern science. Because Maharishi Vedic Science functions from the all-comprehensive and completely balanced level of the unified field of natural law, it is capable of correcting the innumerable imbalances created by the scientific age by fostering systematic and holistic growth of individual and collective life (see Table 1 above).

Conclusion

Maharishi V e d i c Psychology describes experience of the V e d as the direct cognition of the self-interacting dynamics of the field of pure consciousness, the unified field of natural law. Maharishi has identified stages of development of experience of the field of pure consciousness, or cosmic psyche, leading to the clear experience of the selfinteracting dynamics of consciousness. Pure consciousness, through the Transcendental Meditation technique, is first apprehended as a state of pure silence. The TM-Sidhi program gives one the further experience of transforming at will the unbounded silence of pure consciousness into specific expressed or qualified states of consciousness. In time, Maharishi notes, the individual gains the ability to experience the internal dynamics of transformation within the field of pure consciousness (the Ved), the laws of nature

147MODERN SCIENCE AND VEDIC SCIENCE

responsible for its expression into all the specific m o d e s of consciousness and all the phenomena of nature.

Maharishi refers to the V e d as pure knowledge, because it exists in the self-referral level of pure consciousness, in which consciousness knows itself. Pure consciousness awake to itself is the three-in-one state where knower (Rishi), process of knowing ( D e vata), and known (Chhandas) are united (Samhita). The intrinsic dynamism of this selfinteraction of pure consciousness, the inner dynamics of the unified field, is the Ved. Inherent within this structure of pure knowledge is the infinite organizing power of the unified field, which is responsible for all the diverse expressions of the laws of nature studied by the disciplines of modern science. B e c o m i n g fully awake to the Self, the field of pure consciousness or cosmic psyche, is all that is necessary for the V e d to bec o m e a living reality in individual awareness, and for the individual to gain mastery of the organizing power of natural law for the holistic and balanced development of the individual and society.

The huge range of expressions and applications of natural law, even as described by the current scientific literature, could never be known or used by any one person in a lifetime. This is a great frustration to the aspiration of every young student to gain all that knowledge has to offer. However, as Maharishi has noted, although it is not possible to know all the laws of nature, it is possible to be all the laws of nature. Maharishi states that the study of all aspects of natural law can be reduced to the knowledge of the

Self or cosmic psyche — the full awakening of the individual to the self-interacting dynamics of the unified field. The central theme of Maharishi Vedic Psychology is:

K n o w that by knowing which nothing remains to be known (the Self), and thereby enjoy the fruit of all knowledge. The fruit of all knowledge is that one's thought and action, spontaneously in accordance with the full range of natural laws from their unified basis, bring greatest success to one's o w n aspirations and also fully support the interests of all others. Such an education, available through Maharishi V e d i c Science (S.L.





Dillbeck & M.C. Dillbeck, 1987) frees life from mistakes and suffering, creating the basis of a heavenly state of life on earth.

–  –  –

I am grateful for the valuable comments of Drs. Bevan Morris, Geoffrey Wells, Robert Boyer, and David Orme-Johnson on previous drafts of this manuscript. The editorial suggestions of Dr. Samuel Boothby, Susan Shatkin, and Nancy Watkins are also warmly acknowledged.

–  –  –

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150 EXPERIENCE OF THE VED



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