Absolut Love

Absolute Love Means Love Without Any Reason

Bad Mergentheim, 1964

Maharishi: Absolute love means love without any reason, without any cause, without any purpose. Love for the sake of love, and that is spontaneous, absolute flow of love.

In the world [love] for this, for this, for this–love for something is due to its value. Love for a flower is ‘it is so good, very good smell and good shape and this’. But when the flower fades, and is not so good to look at and doesn’t give fragrance, then the love stops. We cast it off, throw it away. Wherever there is relative consideration there the love is relative. Where there is no consideration, it is spontaneous, and reason cannot be attributed to it, reason cannot analyse it, then it is absolute love

When the mind gets to the absolute state of Being, it gets to that universal consciousness, unbounded state of Being, then only the mind becomes capable of expressing that absolute state of love. Some of it is expressed. One goes down and comes out and more, and more begins to be expressed. You heard of universal love–means love for everything without reason, the heart is full with love, it doesn’t shrink on anything. Then it is the outflow or the expression of absolute love.

The expression of absolute love could be 100% full in the state of Cosmic Consciousness, where fullness of Being is spontaneously held by the mind–spontaneously held by the mind, not that the mind holds it. The mind gets infused with that absolute state of Being with that universal consciousness, and then the mind is full, and such a mind only could express absolute love. And when the heart and mind is capable of absolute love, then that is the fertile platform for God, for God’s love.

Absolut Perception–Paradise Regained!

This Is Normal Human Perception

Mallorca, 1972

Maharishi: Absolute perception would mean perception on all levels–gross, surface value and abstract, absolute value. And this will mean fully developed human potential of perception.

Human perception has its normal value in not losing the unbounded awareness, yet having the direct cognition of all the boundaries. This is normal, human perception. What blocks that normality of perception is stress. What releases that normality of perception–deprivation of stresses.

So when these stresses are being lost, paradise is being regained, blocks being released, normal perception starts to come.

Ā–Everyone Has The Potential To Be Madhuchhandas

The Veda Is Known By The Veda Itself

Maharishi’s Press Conference

Dr.Morris: Maharishi had spoken very beautifully over the past weeks about the Vedic Rishi Madhuchhandas’s cognition of Ā and K and the gap and the Swaras–the dynamism between Ā and K–and the unfoldment in sequential flow of all the sounds of Vedic Literature and the whole universe.

It seemed as if Maharishi were saying that this level of experience of the Ā, infinity, and K, the point, and the unfoldment of total Natural Law in that solid mass of consciousness, Transcendental Consciousness, was an experience accessible to every child in every school in the world.

So the question arises: Is everyone in the world Madhuchhandas, or potentially Madhuchhandas? Or is there some difference? Can everybody in the world have the same cognition as Madhuchhandas, or is there something different about that?’ 

Maharishi: Potentially Madhuchhandas. The conclusion we have drawn is that everyone is Madhuchhandas.

There are three values, and together they bring the cognition of the Veda. One is the Rishi, the other is Devata, and the third is Chhandas. The Rishi is the seer and the Devata is the dynamism, the dynamic element in the Rishi quality that makes it see–the Devata of the Rishi. The Rishi’s name is Madhuchhandas. And what Devata makes Madhuchhandas see the Veda? It is Agni Devata. Agni is the name of the Devata, as Madhuchhandas is the name of the seer. So the name of the seer is Madhuchhandas, and the name of the internal dynamic quality is this Agni Devata. ‘Devata’ means dynamism. And Chhandas is another companion of the two, which eternally maintains the existence or the reality of Rishi and Devata.

Rishi, Devata, and Chhandas–these are the three values which always remain together. These form total Ā–total Ā. When Ā expands into the many values which are within it, then the Ā expands into this Rishi of Ā, expands into the Devata of Ī, and Chhandas of Ū. ‘A’, Ī, Ū are the three sounds. ‘A’, Ī, and Ū are within this flow of Ā. When we say ‘Aaaaah’, it is a flow of Totality. And within Ā, are Ī and Ū.

This is the nature of Ā. In terms of dynamism, one quality of dynamism unfolds Ī. And when Ī is being unfolded, Ā gets submerged. So the submergence of Ā into Ī is brought about by the syllable Ū. Ū is that which hides. So Ū hides Ā, and this hiding of Ā, along with the process of unfolding of Ā into Ī, creates these three syllables Ā, Ī, Ū. This is how the expansion of Ā is cognized within the structure of Ā.

This cognition was from the Rishi Madhuchhandas. Madhuchhandas saw Ī within Ā. He saw Ū within Ā. And Ū came out to be hiding; Ī came out to be unfolding. So this hiding and unfolding, opposite values, are just like the opposite values of attraction and repulsion.

The syllable Ā has within it the power of attraction, and the power of repulsion. These are the internal constituents of the total flow of the reality–the total flow of the reality, Ā. And within it are two values of dynamism together. One is unfolding dynamism; the other is hiding dynamism. This is just the mechanics of transformation. And the mechanics of transformation are where? They are within Ā. That is why Ā is the Totality.

And in this Totality, these two opposite values are there. Now these two opposite values we know to be the manifesting property and the unmanifesting property. The unmanifesting property has the syllable Ū, the manifesting property has the syllable Ī, and both are within Ā. This is how unity is within duality, or duality is within unity.

This unity has duality in it, and duality has unity in it. This is the first cognition of Madhuchhandas. This is the first cognition of the Veda: unity in duality, duality in unity. Then, following this, the cognition is expressed in some other words–the collapse of Ā. The collapse of Ā into Ī, and collapse of Ā into Ū comes to a point value of consciousness. The collapse of Ū comes to a point value of non-consciousness, you can say. One is the field of consciousness flowing; the other is the point of consciousness.

Within the point of consciousness is the point of inertia from where the physiology begins. It ceases to be consciousness; it begins to be physiology. But to expand physiology must have consciousness within it. So unity continues, and diversity flows. Through all the transformations of diversity, underneath unity continues–unity continues.

This vision is the conclusion of Madhuchhandas. And the expanded vision of Madhuchhandas puts in the details. What do we say about this? For the total perspective on the Vedic sequential flow, what do we say? We say that what comes as the following syllable is a commentary on the previous syllable. What comes forth is a commentary. It explains what the previous was. As it goes ahead, the new one explains what the previous was.

The conclusion is: the Veda is known by the Veda itself. This is non-human cognition of a non-human creation. Veda–the pure field of knowledge–is a field of uncreated reality. Reality creates itself. It creates itself; there is no creator of it. Nitya and Apaurusheya: these are the two words which signify that the Veda is eternal and uncreated, because it is within itself. It is unity, and it is diversity.

When it is unity and diversity, the flow of unity into diversity creates all this sequential evolvement. And in this sequence is Ā evolving into Ī–one manifest, and within manifest is unmanifest. Within the unmanifest is manifest and also the process of manifesting. So within Ā is the manifest Ī and the process of transformation of Ā into Ī, the process of manifestation. That is why it becomes Ī, not by anyone else, but by its own nature. Ā, from within itself, is Ī.

This is that enormous secret unfolded, so to say. What is the enormous secret unfolded? How unity is diversity. It does not become diversity. Or, if we say how unity becomes diversity, the secret of it is that it does not become. It is diversity, and whenever it is unity, at the same time it is diversity. It is not a transformation actually; it is its own nature. Unity is diversity, so there is no transformation.

Any transformation is a quality of vision. What you see is what you are. You see what you are. Your world is as you are–as you can see, you can know it. ‘Yatha Drishtih Tatha Srishtih’ is the Sanskrit expression–’Your creation is on the basis of what you are.’

Madhuchhandas is the total cognizer. When we analyze the word Madhu-chhan-das, like that, you analyze each letter. And in the end, the sum total of all these different letters is Totality, Totality, Totality–Madhuchhandas.

In this sense, what Dr.Morris has described is that everyone has within himself what is indicated by the word Madhuchhandas–the seer of Totality. And this is the quality of Ātmā, the Self of everyone, or Brahm, the totality of everything. This is the cognition of Madhuchhandas Rishi, Agni Devata, and Gāyatri Chhandas: three values in one cognition, total Veda expanded in one cognition, in one syllable Ā–total, total, total.

It is such a joy to look into the different aspects of the Constitution of the Universe. All are found with Ā: how the galaxies are administered, how the solar systems are administered, how the nations are administered, how the family is administered, how the man administers himself. They are all there, available in the cognition of Ā.

It is the most enjoyable area of knowing, thinking, pausing. It is actually Being–to Be. It is very good–beautiful. It is very beautiful pondering over one’s own Self, realizing one’s own Self, gaining expressions of one’s Self.

What Madhuchhandas, the first seer of Rk Veda, saw is within Ā–is the whole Rk Veda. Within Rk Veda is the whole Sāma Veda, within Rk Veda is the whole Yajur Veda, within Rk Veda is the whole Atharva Veda, and the whole Vedic Literature is within all these three Vedas. That means the whole Vedic Literature–all this AyurVeda, Gandharva Veda, Dhanur Veda, Sthāpatya Veda, and all these different fields of knowledge–is within Rk Veda, within Ā, within Ātmā, within Aham, within Brahm. So it expands, and then it contracts–analysis and synthesis. It analyses itself, it synthesizes itself, and it remains itself, total–beautiful vision of Totality.

The Vedic exhortation about knowledge and gaining knowledge is, ‘Know that by knowing which everything gets known.’ ‘Know that by knowing which everything gets known.’ Know the Veda, by knowing which everything is known. Know the Totality, by knowing which everything gets known. Know your Self, the Veda, Brahm, by knowing which everything gets known.

Agni, Indra, Mitra And Varuna

The Analysis Of AGNI

Arosa, June 1974

Maharishi: I was only trying to find out the behavior of these four basic forces–electromagnetic, gravitation, strong and weak interaction, their behavior amongst themselves. Because what we are locating is four impulses in AGNI–unit of creation. In this unit of creation ‘A’ is wholeness, ‘Ga’ half, ‘Na’ half and ‘I’, these three become the parts. These present the relative, ‘A’ represents the Absolute. The Absolute and the relative together, this constitutes the seed of creation.

As known from physics we have four fundamental forces. We should be able to associate four forces with these four expressions–A-Ga-Na-I. MANU, when he gave the law then Manu Smriti starts with the expression that MANU seated in that silence spoke. And what he spoke was, this silence it is self-existent and from this spring four tendencies. That he calls Brahmin, Kshatrya, Vaishya, Sudra–four tendencies. These four tendencies we want to associate with the four forces.

What happens is, in the analysis of ‘A’ from grammar, ‘A’ comes out from a root, ‘anju’, and that has its meaning in four aspects, knowledge, action, achievement and liberation. Knowledge goes with Brahmans, action goes with Kshatryas, achievement goes with Vaishyas, and liberation goes with Sudras–Sudra servant class. A servant is completely uninvolved with what he does. The master is involved, the servant yet obeys. He does things, remains uninvolved. The characteristic of liberation is in the Sudra. [laughter]

What would be an example of the fullness? All the four forces together existing along with the three other forces. Because the part–we should say part and the whole–part and the whole are coexisting. Now, vacuum state is what? Vacuum is unmanifest fullness.

Question: There is no particle there, but the tendency to create a particle.

Maharishi: That is like Akasha. It has no particle but from that comes everything, all the Vayu and all that. Vacuum is like ground state. What constructs the ground state? Its existence is in what? Must be in these four fundamental forces. Four fundamental forces are present in vacuum.

Question: You can’t study the vacuum directly?

Maharishi: You can’t study vacuum directly, alright, but in the case of Veda you can. [laughter]

Because ‘A’ and Ga-Na-I and Ga-Na-I together present vacuum.

Now wait on. You can structure that non-possibility of studying the vacuum by taking ‘Ga’ and ‘Na’. Because ‘Ga’ also is half which can’t be pronounced. ‘Na’ also is half which can’t be pronounced and therefore you can’t study ‘GNa’ together. And that could be a sort of vacuum which can’t stand by itself. Vacuum which can’t exist without anything. Now ‘I’ makes it exist. ‘I’ means that which leads.

Vacuum is only to progress. That is ‘Maya’, it does not exist but is found through its activity. So that is alright. Vacuum which can’t exist but exists on account of ‘I’, the tendency to grow or lead. This is very good. Both are devoid of a in the end. So ‘Ga’ means stop. Stop with ‘A’. Stop is vacuum. If we take away’A’ from there, what remains is the inability to speak. Stop remains. The same thing with ‘Na’. ‘Na’ also has to have ‘A’ in order to be pronounced. If we take away ‘A’,… These two values in AGNI present vacuum which then is dragged on to activity ‘I’. Because ‘GNa’ and ‘I’–’I’ would present maintenance operator. ‘Ga’ you stop and ‘Na’, negation. Ga-Na-I, these are the three operators. ‘Na’ is negation, ‘Ga’ is state of unmanifest existence, it is not a negation. There is that existence, unmanifest and then negation and then that ‘I’, to lead, ready to maintain. Sattva, Tamas and Rajas. Sattva and Tamas together they become half and half. They just can’t be either studied or they can’t exist together. It is the ‘I’ that leads, maintenance operator leads. ‘Ga’ and ‘Na’, they are a kind of quite breath of existence which is unmanifest, like the ground state. And ‘I’ puts it into function.

‘A’ is that whole which is more than the collection of parts. These three become the part and out of them must come up the whole. So ‘A’ is wholeness. In AGNI ‘A’ is wholeness, Ga-Na-I become the parts–parts and whole. These three parts (Ga-Na-I) three operators, and then the whole that is produced.

The whole is Indra and in this AGNI, what we have is the seed of creation. And in this seed we have wholeness, the whole tree, fullness, fruit. And that is Indra. ‘A’ is wholeness, that is Indra. ‘A’ in its wholeness becomes the representative of the Absolute. When we have in AGNI the seed of creation, then in the seed we have everything–the sprouting and the branches and the leaves and flowers and fruit and everything.

So we have to pick up here all the devas that there may be–Vayu, Mitra, Varuna, like that. They must be present in the seed. All the impulses of Creative Intelligence which are responsible to bring out the tree and the flower and the fruit and the leaves and the branches from the seed, they are all present in the seed. So in AGNI we must find all the devas. And we must find everything that the whole of the Veda can possibly express.

Vayu is another impulse, another deva. Vayu, that separates or puts together. It is Vayu that puts together. ‘A’ and Ga-Na-I, the whole and the parts are together. This togetherness belongs to Vayu. It must put together. Anything that is spread here and there–it is put together. Relative and Absolute are always together. In everything there is relative and there is Absolute. And this tendency to have the relative and Absolute together is called Vayu. There is ‘A’ and Ga, two things,–non-changing Absolute and changing relative. ‘Ga’ represents that non-wholeness, complete emptiness. Fullness of ‘A’ and emptiness of ‘Ga’, they are put together. It is Vayu that puts together. But in this Vayu, what we can locate is two values of Vayu. ‘A’ value nearer to fullness and a value nearer to emptiness. [laughter] As we find in the Vedas straight away–the Vayu nearer to Indra (wholeness) is called Indra Vayu. That is the name of that tendency, that deva, Indra Vayu–Indra first, Vayu second. The Vayu that is nearer to the relative, nearer Ga, is called Vayu Indra. Vayu first and Indra second. [laughter] When a deva comes, an impulse of Creative Intelligence comes in any aspect of the Veda, it says Indra Vayu, immediately we come to that value, that tendency, which connects ‘A’ and ‘Ga’ together, relative and Absolute together. But nearer the Absolute.

State of consciousness–it is the consciousness that puts things together, it is all consciousness. There is something that the consciousness expands, something. What makes consciousness expand? What makes the relative consciousness grow towards absolute consciousness? Must be Vayu. The value of the Vayu, when the consciousness is much fuller and then that value of Vayu, where the consciousness is much cruder. In this way we place Vayu here or there. Whether we use Indra Vayu, or Vayu Indra. All this we get when we look into the names of the devas as they appear in the sutras in sequence.

Then we find another name–Mitra and Varuna. Mitra is just ‘friend’. Something that puts the two opposite things together is a Mitra. ‘Ga’ and ‘Na’–’Na’ is negative. He puts ‘Na’ with ‘Ga’ and makes AGNI out of it. This aspect of the negativity coming together with the positivity is the function of Mitra. Just a ‘friend’, it is that quality, ‘friendship’. They still remain separate–they come together and still remain separate, means still they are able to maintain their identity. But they are together. Coming together is the property of Vayu or Varuna. And maintaining their own identity–they don’t get mixed, otherwise ‘Na’, negative coming in contact with positive, they could neutralize each other. But they are not allowed to neutralize. Because of Varuna or Vayu–Varuna is another aspect of Vayu–it comes together, but they are held apart. So Mitra and Varuna. They are friends and that what keeps them separate, doesn’t allow them to merge into one another. They maintain their identity.

These values we want to locate in the interaction of these basic forces. And then we will be better off. The analysis of one word–wholeness is there and parts are there. And then parts are together, completely different characteristics are together–and then we give the different names and we just put parallel to this the observation of the behavior of these four forces amongst themselves.

Then we get on to those four letters with this. These letters are these A-Ga-NI, only we have to now specify their range and limitations. And then see how do they interact with each other. And once we have established a parallel of interaction from the point of genetics and from the point of physics and in the language of the Veda. Once we are able to sort out, then we say it is just a matter of different language reality. Just in playing about this one word AGNI. Because it is very easy to get lost in the details. But when we have some one thing, microscopic vision could detail all the details that there are. All the devas must be there in the one word because that is the seed of knowledge, that is the seed of creation and anything that comes out, must come out from that seed...

Question: What about the connection between ‘Na’ and ‘I’?

Maharishi: We’ll have to see what the next sutra is in the first mandala–one, two, three sutra. I have asked Nandkishore to bring out the devas and the number of hymns from those number of hymns in each sutra. Sutra means ‘well said’ and it is well said about one deva. And when we find this AGNI in its four constituents–the whole and then the three parts, this makes AGNI. This is one unit and then we will see another unit. Two units coming together forming a whole. Three units coming together forming a bigger whole. Four units coming together forming a still bigger whole. And whole is just Indra.

As these units of four values keep on adding one more, one more, more and more whole is being created right from...just as one, two, three cells (make) one whole. A number of more cells another bigger whole, bigger whole–hand and foot, the whole man. In one big whole of man, how many wholes are there, like that? And how many parts are there?

Question: What is the difference between AGNI and Indra then, because you said the whole belongs to Indra, but the word is AGNI?

Maharishi: That means in AGNI there is Indra. In the first whole of AGNI, the part of AGNI is Indra. And then there is another Indra then when two units of AGNI come along, then they part the whole. House of two pillars and then house of three pillars, house of four pillars. Everyone is a house but it is a bigger house, but it is a bigger house.

This will explain how Indra grows–from small Indra to big Indra, to big Indra (and then) Brahman, great. And then there is no greater. This is just the expansion of creation in sequence. Everything comes out of AGNI. That means talking about these Indra and Varuna and this, that means they all are seated here and here, in this relationship. And they expand in the relationship between two units and three units and four units. It is just the expansion of those impulses of Creative Intelligence. So each deva is there everywhere. Each quality of Creative Intelligence is everywhere–in small expressions, in big expressions, in bigger expressions, in biggest expression. Bigger expressions are only the sequential progression of those small, small impulses. [laughter]

Question: What do you mean by two units of AGNI coming together. In RIK Veda two AGNIs don’t follow one another?

Maharishi: We will see when we analyze that these different blocks are nothing other than the expressions and elaborations of all these devas which are present in AGNI in a more sleepy form, in a less manifest form, and then they’ll find more manifest and more manifest. Just unfoldment. Just from the seed something comes out–what comes out? Whole comes out. Sprout is also a bigger whole as the seed. It contains everything. Same everything expands, expands, expands. At every level the whole and the part.

And all those impulses which make a connection between the whole and the part, at every level they are there. Agni and Indra at every level. And one is wound-up in the other. All the devas come out of AGNI–Indra comes out of AGNI. Indra supports everyone. There is that understanding all the devas are (come out of) Indra. Indra is the king of Gods. All the Gods serve Indra. That wholeness is served by all the parts. The house is served by all the walls and ceiling and the floor.

And they remain the parts and the house is served by the parts. So all the devas serve Indra. [laughter] Everything will come into its place, as far as our understanding is concerned. We only have to look into the mutual relationship of these four basic forces and examine how they interact with one another. And we have placed them here and there. Whatever knowledge is there. And whatever knowledge is not there about these four forces, we’ll get the idea from what is there in this analysis of AGNI. And all these impulses, the names, that are there in the sutras and the hymns. They are there, whatever knowledge we have of physics, we say ‘Yes put this here, put this here’.

When we read this Manu, Manu Smriti–in that Manu Smriti Manu is found seated in silence and what he spoke was ‘This silence is self-effulgence, self-creative. It is just sufficient to exist all by itself. From here come out these four impulses–Brahmin, Kshatrya, Vaishya, Sudra’. And then we saw a parallel of these qualities of Brahmin, Kshatrya, Vaishya, Sudra, in these four forces. And then we have to see how these four forces react themselves or what tendencies they have for reaction in themselves.

Manu has designed ‘this is a Brahmin’, like this behavior is Brahmin. Like this behavior is Kshatrya, Vaishya, Sudra. And then we say alright, if this is electromagnetic force, what are the tendencies in it. How does it react. And then we’ll locate intelligences. We’ll take an example of something which has all these four forces working together and then we’ll say alright, how do they react, in between them what exists. Tendencies, Creative Intelligence qualities we will bring out.

Ā–In The Beginning Was The Word, And The Word Was With God

‘Word’ Is The Reverberation Of

The Ultimate Reality–Silence Flowing

Maharishi’s Press Conference, February 12, 2003

Question (from a Lebanese educator): Maharishi, in a previous press conference you said that Vedic Literature is not man-made It, Ved, is God-made and that Ved is uncreated, eternal, beyond time. Also, in the New Testament of the Bible, in the Gospel according to St. John, it says, ‘In the beginning was the Word, and the Word was with God, and the Word was God.’ Also, it says, ‘And the Word was made flesh and dwelt among us, full of grace and truth.’

My question is: What is meant by ‘the Word’? Is it the Ved and Vedic Literature? Could Maharishi please comment?

Maharishi: ‘Word’ is the reverberation of the ultimate reality. And ultimate reality is, what we say, ‘Ātmā, ‘ in Sanskrit, or the ‘Self’ in English. The Self, the Ātmā, the Transcendental Consciousness, Unified Field. It’s a Unified Field. It’s a Unified Field: consciousness, which is self-referral. Self-referral Unified Field. Eternal Silence.

But because it is eternal: from here to there. From the relative sense when we say ‘from here to there’, then a sense of flow, a sense of continuity, a sense of flow comes. Now, the sense of flow is the flow of Silence. Here is the secret of Being becoming. Being, pure field of self-referral unified wholeness, Silence, Pure Silence, flowing. Pure Silence flowing.

In the Sanskrit language, it is called ‘Ātmā’. This is Vedic word for that ultimate reality. That is ‘Word’. When it is flowing–Ā–then it is Ā–Ā and Ā. Ā stands for continuum of Silence. Ā, continuum of Silence. But when we write Ā, and then we write Ā–two Ā–then this flow of Ā, flow of Ā makes it continuum, makes it eternal. Just that quality: eternity. Eternity: here, there, everywhere. It gives us a notion of flow. Silence in the notion of flow. Silence in the notion of flow. Silence flowing.

Wherever there is a flow, there is a vibration. Wherever there is a vibration, there is a word. And this is what–if the Bible says there was a ‘Word’, then the Bible is referring to this Silence in flow. Silence in flow. And that is the reverberation. And that is the Word. And the Word was God. ‘God’ means: Creator, Maintainer, Sustainer, and all those values that we give to the Almighty.

But Word was there. Whenever there is a word, that word is expressing something. The Word in the Vedic language is called the ‘svara’. ‘Svara’ is Ā, ‘I’, Ū, ‘Mā’–this eight ‘svara’, eight. Eight Prakritis, eight values of divided nature, and one is Silence. So the Silence and Dynamism; Silence and Dynamism.

It’s not man-made. It’s not made by anyone. It has made everything. That’s why It’s uncreated. In the Sanskrit, It is called ‘Nitya Apaurusheya’. ‘Apaurusheya’ means: unmade by anyone, not made by anyone.

And ‘the Word was God’. It’s beautifully expressed in these words of Bible: ‘the Word was God’. That means the Word itself was the expression of consciousness. It is Creator Himself. It is science and technology both together. In our ordinary science and technology, a scientist is needed. Science is separate, and its application is separate, so science and technology is separate. It needs a scientist. It needs a technologist. But, on that level where Silence is dynamic in Its own unmanifest nature, It Itself is the actor, It Itself is the action, It Itself is everything. It is the cause, It is the effect; because the cause is Silence, effect is Dynamism, and both are one together. Cause and effect, they are one together. That is the ultimate reality. That is the Word. That’s what is described in the Bible.

In Vedic language, it’s called ‘svara’. ‘Sva’ means Ātmā, the Self; ‘ra’ is reverberation; ‘reverberation of Ātmā’. It reverberates Itself. It doesn’t need any other energy or intelligence to reverberate It. It is Its own science, Its own scientist, Its own technology, Its own technologist. It’s a total Creative Intelligence, we say. And It’s a Cosmic Creative Intelligence. It has to be transcendental.

And then, when they become two, then the boundaries become clearer. One is Silence, one is Dynamism. One is Silence, one is Dynamism. Silence and Dynamism. And there is the creation of reverberation: [unclear word] reverberates. So, it’s the nature of the Total Intelligence that reverberates in Itself, and that is why It is called ‘uncreated’. Everything created is Its expressions. Everything created is Its expressions. So, the Word is given, the Word is given the most primary thing.

Yagya’, when we call, ‘Yagya’ is a word. Ved, Ved, Ved, Knowledge: Knowledge where the knower himself is the field of Knowledge. So, that is self-referral, self-referral. That is ‘Bhavati Chetana’. This is Transcendental Consciousness. This is Transcendental Consciousness. It’s unmanifest field of uniform wholeness, without boundaries, without boundaries.

We have conceptually created a country without boundaries: Global Country of World Peace. That is for the people of supreme level of consciousness, 7th state of consciousness, Unity Consciousness.

It’s a reality of human life, but that is the reality where one lives unity in the midst of diversity. Only the boundaries are there for behavior’s sake, but they are unimportant. Important is: Unboundedness, uniformity, soothing sense of oneness. So there is that diversity and unity. So whether diversity is dominating in one’s consciousness or unity dominating, both will always remain there. Both will always remain there. It’s a matter of what dominates, whether diversity dominates or unity dominates. Unity. Whether unity dominates or diversity dominates.

The example will be that for the gardener, sap dominates. For the owner of a tree or for the enjoyer of the fruit and all, for the visitor of the tree: it is the leaves, it is the flowers, it is fruits, it is the expressions of the sap that is predominant. It’s the diversity that is predominant. For the gardener: unity predominant. Gardener also sees the green leaf and the red flowers and all that. Diversity he sees; but in his awareness, what dominates is: sap. That unity dominates. The gardener is capable of seeing diversity of the tree, different values of the tree; but in his awareness he sees, ‘Now the green leaf wilting away now; some ammonia is needed or some fertilizer is needed, this, this.’ In his mind what is dominating is the source of all diversity, even when he behaves with the diversity; but predominant in his awareness is unity.

So, Silence and Dynamism, Silence and Dynamism: two are the basic values of the same one value. And the same one value is: Silence. In the Vedic Literature, Silence is: Shiva. Source of Dynamism within Silence is: Vishnu.

There the story does not end. When the consciousness becomes physiology, then in the brain physiology... Now, listen to me carefully. In the brain physiology, there is Shiva, there is Vishnu, there is Ganapati, there is Buddha. Physiologically, physiologically, the structure of Shiva as it is described in the Ved, the structure of Vishnu as it is described in the Ved, the structure of Ganapati as it is described in the Veda–physical structures are there in the human brain physiology. You operate a brain, and you’ll find Shiva there. You operate a brain, and you’ll find Vishnu there. You look into the physiological books–research has been made–and you’ll find Shiva in every brain, Vishnu in every brain, Ganapati in every brain; and Buddha in every brain, Rām in every brain. This is physiological structure I’m talking about. The whole Vedic Literature is imprinted in the physiological expressions: all the different nerves and all these patterns, physiological patterns and all that. They are all the expressions, the physical expressions of the verbal sounds of the Vedic Literature.

This is what is meant by: Ved is ‘nitya’ and ‘apaurusheya’. It is not man-made, It is eternal. This is what Bible says–if it says there–that It’s not made by anyone; It’s not made by anyone. It’s eternal. That’s why it says ‘the Word was God’. Who made God? Who made God? God made everything. Who made God? God made everything. Who made God? God made everything.

So the Word was on Its own. That is the reality.

Now whether someone calls himself a Christian or a Mohammedan or an atheist or anyone–or Chinese or Japanese or anyone–his brain physiology has Shiva, physical structure of Shiva in his human brain, physical structure of Vishnu in his human brain. It’s not a faith, it’s not a faith, it’s not a faith, it’s not a faith. It’s the physical reality. You find out in the anatomy books, in the physiological books of research that have been made; and you have the figures there: Vishnu, Shiva, Ganapati, and this and this and this. All the Devatas are there. So this account of the Devata is not a myth. Otherwise, every physical expression has to become a myth.

The British people, English people–not knowing the whole reality of the physiology, not knowing that thing–they came and said ‘Oh, it’s a mythology, it’s a mythology.’ What is myth in the human brain?! Is human brain a myth?! Not knowing that thing.

But, thanks to the great physiologist of this scientific age–who is now the first Ruler of the Global Country of World Peace, His Majesty Rāja Rām–thanks to his research, he has shown all the Devatas, all these Vedic Devatas physiologically present in every human body. He has shown human body is the expression of consciousness. Human body is the expression of consciousness. It’s not a myth; it’s not a faith. It’s a tangible reality. It’s a tangible, physical reality.

This is the reality whose knowledge is very clear to us–Totality–and from that field of Total Knowledge, we want to reconstruct our society, we want to reconstruct the life on Earth. The life on Earth, human life on Earth, is a very precious, total expression of Natural Law, total expression of Natural Law, total expression of Natural Law. It’s total expression of Natural Law. It’s not the result of a myth, and all that, all that, all that.

That’s why I have heard Christians telling me, ‘Man was made in the image of God.’ That is also somewhere in the Bible. ‘Man was made in the image of God’: It is the God. ‘The Word was with God, and the Word was God’: it is from the Word that the body has come up. It is from the vibrations of consciousness that the physiology, that the human physiology–and physiology of any creature–has popped up.

We are in the grip of Total Knowledge of Natural Law, from unmanifest to its manifest field–to ever-manifesting, ever-evolving physical galactic universe. Ved is the basic reality which, for its meaning, is also true, as it is true for its existence. Consciousness is true; its expressions are true for its meaning.

When we say ‘Vedic Literature’: ultimate authenticity, we have the knowledge with ultimate authenticity of its reality, total reality. And we have not made it up. It’s there in the Bible. It must be in Koran. It must be in every religious text. And all these religious texts have sprung 2,000 years ago, or 1, 500 years ago, or 10,000 years ago. They all are the expressions of the eternal reality of Being–say ‘God’–the unmanifest, total reality. ‘God’ stands for the Ultimate; why not ‘God’? Whether we say ‘God’, or say ‘Will of God’, ‘Natural Law’, ‘Constitution of the Universe’, ‘Regulator of the Universe’, ‘Creator of the Universe’, ‘Evolver of the Universe’, ‘Maintainer of the Universe’–ALL we can attribute everything to it. That is not man-made, not man-made. Textbooks of religions have their own time: 2,000 years, 10,000 years, 500 years, or 1, 500 years or what. Religions keep on popping-up in time, and all that, all that, all Source of all religion is: Ved, Pure Intelligence, that Silence and Dynamism together, expressed by the word Ā–Ā–the first syllable of the Ved. ‘Agnimile purohitam’: the first syllable Ā.

It’s a very systematic thing. It’s not a matter of faith, whether you believe it or not. If you believe, you believe. If you don’t believe, don’t believe. If you believe in light, you’ll be in light; you don’t have to face darkness. If you don’t believe in light, it’s your choice; remain in darkness.

Complete knowledge is there. And man is born to enjoy the total Invincibility, Infinity, diversity and unity together. What a beautiful creation of the almighty, merciful God. Every man has an inborn right; it is his heritage. What God can do if the parents don’t give them this knowledge? Ved is there. If you don’t study the Ved, what is the fault of God, or what is the fault of consciousness, what is the fault of the Unified Field? It’s there; you use it or don’t use it. It’s your luck or–whatever–good luck.

So the knowledge is there, absolutely within the Self of everyone. The knowledge of which we take pride is the birthright of everyone–in his own existence, nothing separate, nothing far away from him. What can the knowledge do if you don’t use it? It’s there, within you, within you. If your education does not unfold it, it’s not Its fault. Your Self is divine; your Self is that source of all Laws of Nature. Your Self is that almighty power. Your Self is all That. If you don’t use It, you don’t use your own treasury. You can remain a beggar on the street with a big, huge amount of treasury in your own home.

We want to have prevention-oriented administration, problem-free administration, and we want to create all those things. And it’s not WE: it’s TIME that demands. Long time it has been from suffering, suffering. Religions have grown in the name of suffering. In the name of God, people suffer, suffer. And they make an argument that if you suffer, you’ll become pure and pure. What is pure?

I think we are all right, and those who listen to us will always be all right. Those who don’t listen to us today, tomorrow they’ll listen, next day they’ll listen, next decade they’ll listen, in the next birth they’ll listen. So they all have to be in this age.

Ā–Infinity And Point

Unified Field Is One

And The Diversified Field Is Many

Maharishi’s Press Conference

In the Vedic vision, the syllable Ā is the syllable Ī and the syllable Ū. So the same one Ā is in terms of motivating activity ‘on’ and motivating activity ‘off’. This is the science of language.

Ū is a syllable that minimizes activity; Ī is a syllable that maximizes activity. Ū and Ī together are together in Ā, in wholeness–the activity from wholeness to point and the activity from point to wholeness. They appear to be two contradictory activities, but they are the same activity, but still different in their dimensions.

From infinity to point is one direction and from point to infinity is the other direction. One direction is collapsing and the other direction is emerging–collapsing from big to small, from infinity to point and emerging from point to infinity, from small to big. Both are the two characteristics of one distance: from here to here, from infinity to point, from point to infinity. In reality, they are the same. That is why, in reality, the Unified Field is one and the diversified field is many. So one is many and, eventually, many and one.

The example is a tree. All the diverse values of leaves and branches and flowers and fruits are all nothing other than one sap, that is all. One sap, truthfully, is many leaves and many branches and many flowers and many fruits. One is many, and many are one, that is all.

Ā–Madhuchhandas Seeing Infinity & Point

Each Point In Succession Came Out To Be A Commentary Of The Previous Point

Maharishi’s Press Conference, September 14, 2005

Dr Hagelin: This question, Maharishi, has to do with the significance of the name of the Rishi, such as Madhuchhandas. Maharishi describes the process of cognition of the Ved as ‘the Ved knowing itself’. If the Ved alone can know itself, then what happens to the individual Rishi who is cognizing the Ved?

Maharishi: At the beginning of the Vedic recitation, he was just an innocent seer–just a seer. He did not have anything in mind. He just waited to see what he sees. What he came out to see was the first syllable of the Ved. In that first syllable, when he continued to see, he saw something more stirring up. Deep within, he saw layers of something positive–more and more and more.

What happened? In the journey of more and more, he came to a point. He started with infinity, Ā, infinity. Then he came out to investigate into Ā, into ‘Mā’, point. What he saw was from wholeness to the point, from Totality to the point. From Totality to the point was the journey of his sight. His process of seeing travelled from infinity to its point. So he saw, inside the infinity, the details of it there. And in the end, what he saw was points. What he saw was infinity was made of points. Infinity was made of points.

He saw each point in succession–now, this is a matter of joy–each point in succession came out to be a commentary of the previous point. Each following point that he saw was not just anything, nothing; it was a commentary. It was a further elaborated explanation of what the previous point was.

There are countless points in the flow of the Ved, starting from one point–starting from Rk Ved, Sama Ved, Yajur Veda–the whole Vedic Literature. He travelled all these stages and saw sequentially evolving values. In each time, he saw a commentary of the previous, a commentary of the previous, a commentary of the previous. Then it came out to be a point. And within the point, what he saw was a big, absolute zero–nothingness. ‘Nothingness’ means unmanifest. He started with the unmanifest Totality Ā and ended with a point which had within it the same infinity Ā in the unmanifest state.

What Madhuchhandas saw was manifest infinity to unmanifest infinity. What he remained within was infinity. One value of infinity was unboundedness; the other value of infinity was point. The cognition of Madhuchhandas came out to be the cognition of Totality–infinity and point.

Infinity and point, there is a lively connection and there is the flow, the sense of flow. We say ‘the sense of flow’ because it is a flow, but it is the flow within the state of non-flow, like the wave within the ocean. One can imagine a wave starting from here and there, but all these waves are within the ocean.

Madhuchhandas’ cognition expressed the Totality comprehended, but in the comprehension of Totality, what was comprehended? Totality of infinity and Totality of point. So Totality of infinity, Totality of point: the relationship with each other was in terms of both values together, infinity and point. That means Total Knowledge together. That is called Veda–Total Knowledge in one glance. That is Veda–Total Knowledge in one glance. That is the Ved.

The government that we are establishing in the world is the enlivenment of that Veda–Total Knowledge. Where is that found in the individual? It is found in the individual at the source of thought. Thought is like a wave. The source of thought is like the ocean. Infinity and the point was the cognition of Madhuchhandas, and that came out to be the Totality, Totality, Totality.

Now the Totality is not devoid of individuality. It is many, many individualities, and one grand wholeness of infinity. This was Totality in silence and in action–two things–the silent field of knowledge and the action field of the application of knowledge, which is the technology. So Ved is science and technology–same thing.

Something more is that which is science and technology together. The relationship of science and technology together creates a scientist and a technologist in one person. Ved is science, total science, and total technology. The creator is a scientist also; he is a technologist also. So the Ved is completely self-sufficient, total science and total technology. This is the nature of the Self of everyone.

Vedic Science and Vedic Technology are capable of knowing anything, capable of doing anything. This is the Vedic scientist and the Vedic technologist. That came out to be the vision of Madhuchhandas. He saw the Totality in it. If you have time, you can sit and count from the first letter to the second letter to the third letter and fourth, and their divisions, one way–the Padas and the Richas and the Suktas and the Mandalas and the Vedas and then the four Vedas and the six Vedangas. The whole sequential development of the Vedic Literature is just the expression of different values of Total Knowledge. All that is accumulated in the first syllable of the Ved, Ā.

The Ved is total at every step of evolution, and partial also in every step of evolution. It is partial, and it is total. It is partial, and it is total, because each following letter is a commentary of the previous. We say Ved is its own commentary. Ved is its own science; it is its own scientist of the science; it is the technologist of the application of science. This is what we say is the Constitution of the Universe.

The Constitution of the Universe is not a principle which has to be adopted by someone to work. The Constitution of the Universe itself is functional in every stage of creation, from point to infinity. We call the whole thing ‘evolution’–action according to evolution. Evolution of what? Evolution of knowledge–from infinity to point, from point to infinity–contains all values in one and one value in all. That is the Constitution applicable–at the same time suitable and authentic–for everyone singly and every group collectively.

This is Vedic Science and Technology. This is Natural Law’s administration everywhere, no matter where, and not only in human species. It is applicable to animal species, to birds, to insects, to mosquitoes, to monkeys, and elephants–to everything. There are many species–not only the human species–and they all naturally follow the evolutionary trend of life.

This is the cognition of the Ved by Rishi Madhuchhandas. This is the cognition that is the innate capability of everyone’s awareness, because everyone’s awareness is as much a feature of his own Ātmā or Self as it is with the Self of Madhuchhandas or any Rishi or any Devata or any Chhandas. That is why ‘I am the Totality; I am Brahm; I am everything. I am able to be, and I am able to do, I am able to know’–that is all. It is a state of fulfilment of life. We say ‘enlightenment’.

We are going to establish educational institutions in all these countries very soon–Vedic Universities, Vedic Colleges, Vedic Schools, Vedic Medical Colleges, Vedic Engineering Colleges, Vedic Political Colleges, Vedic Economic Colleges. Everything is going to be Vedic, Vedic, Vedic, Vedic. That is our plan–to start doing it on a very practical level.

Total Natural Law cannot be contrived. Make a note of this. Total Natural Law–thought according to Total Natural Law, action according to Total Natural Law, knowledge of Total Natural Law–cannot be contrived. It cannot be imagined, no. It is a spontaneous quality of life; it is a spontaneous reality of life at every stage. That reality of life we want to establish in the world. It is going to be. Now it is a matter of a few days, a few weeks, a few months–that is all–nothing more.

Ā–Madhuchhandas Seeing The First Syllable Of Ved

Vedic Cognition Of The Mechanics Of Creation

Maharishi’s Press Conference, December 14, 2005

Dr Hagelin: Maharishi, the world’s foremost quantum physicists have developed highly successful Unified Field theories, such as the superstring, which describe the field of unity that underlies our diverse universe, the field of unity that underlies the diverse particles and forces that comprise the universe.

But there is a branch of particle physics called experimental particle physics, and a special breed of physicists called particle experimentalists who spend millions of dollars and years of their lives looking for new particles in order to confirm the minute details of these Unified Field theories.

Our Maharishi University of Management students, gathered here in Constitution Hall with me now, will soon visit the world’s largest particle accelerator in nearby Fermilab in Chicago. It appears that these giant machines are soon to become obsolete museums, because even as powerful as they are, they cannot really begin to explore the deepest levels of nature at the grand unified and superunified levels. These are levels of unified reality that the human brain can so easily explore on the level of consciousness through the Transcendental Meditation and Transcendental Meditation-Sidhi Programmes.

Does Maharishi foresee a time soon when everything one could possibly want to know about these deeply unified layers of creation–all the details of the Unified Field and the Constitution of the Universe–will be fully transparent on the level of direct subjective experience?

And will these particle accelerators, the modern microscopes of our age, truly become relics of times past?

Maharishi: That will just be what the first cognizer of the Ved is. As tradition has known it, the seer Rishi Madhuchhandas sees. What does he see? He sees the first syllable of the Ved, Ā, Agnimile Purohitam. This is how the Ved proceeds. He sees Ā, and in Ā, he sees the total Ved.

We can have an example. In a banyan seed or in a tiny seed of a guava, there is hollowness. Within that hollowness, if one could see, is the entire tree and all the mechanics of the dynamics of the unmanifest seed. The whole tree is there. This is seeing the entire tree in the hollowness of the seed. This means that the whole dynamic activity, the entire dynamism, is seen within the unmanifest field. This is the total Ved.

This total Ved then flows. It flows into Agnimile Purohitam. The sequential emergence of the Ved is just as Dr Hagelin was saying. Ultimately, human awareness will be flowing in terms of the speech of the Ved, in terms of the language of the Ved, in terms of the sound of the Ved. That is Vedic recitation, having the Totality, and then, in sequence, Totality unfolding itself, infinity unfolding itself, into many, many points–unfolding to the point. This is exactly what will happen when the perception of these physical values comes to an end, and the consciousness value continues in its more and more refined value until the infinity comes to a point.

Point to infinity is the flow of the Veda–the flow of the knowledge of the Constitution of the Universe. All the mechanics of transformation of the unmanifest into manifest–this process which we call science and technology–will be the ultimate thing. That is where there is the perception of these finer particles. We call it a ‘particle accelerator’. There are particles and then the most–what we say–you squeeze the particle into something, consciousness, higher states of consciousness. That is the Ātmā, the Self of everyone, Being, the be-all and end-all of everything, the Self of everything, the total field of knowledge.

The pursuit of modern science is getting into the sequentially refining values of creation and, ultimately, coming to recognize the abstract, unmanifest value in terms of the very concrete whole tree, which is there in the unmanifest. The pursuit of modern science is in that direction which is the structure of the Ved, the flow of the Ved. This is Vedic Civilization, which studies that and makes the awareness of a human child, a human being, into that ability that functions in the Light of God, that functions on the level of all possibilities.

This is the extreme value of the scientific investigation of knowledge. It ends up in enabling human consciousness to be a lively field of all possibilities. The word ‘all possibilities’ is a reality on that level. It is not an empty word; it is not an emotional word. It is a concrete reality, where one is on the level of creating through desiring. This is stirring the field of the Devas–stirring the field of Creative Intelligence on its own level–the world of the Devas, the world of the administrators of the universe.

It is a beautiful level. Whatever it explores has the potential putting that which is abstract Natural Law onto the concrete platform of expression. On this level is ‘Brahma Bhavati Sarati’–the Creator becomes the charioteer of our action, the conductor of the physical chariot, the body, to do everything. It is a beautiful field of knowledge, and we are going to lay it open to all our children for all future generations. The world will be a beautifully reported, perfect life.

Your structuring dynamics of the Peace Government are going to unfold this through education, through health programmes, through the architectural reconstruction programmes. All these different values of knowledge are going to be very complete and free from any wrong implications. It is very good.

Tell the press that a good time has come for them to report now. The time has come to report.’

Ā–Natural Law Functions In Circles (Mandala)

The Whole Universe Ruled By One Syllable–Expressing Silence

Maharishi Press Conference

Ī, in one syllable Ū, in one syllable ‘Ri’. These are the syllables which have expressions of Natural Law in complete assemblage–in a unified state. These Vedic Pandits have these from their tradition.

With just a few words here and there, they reveal the whole thing. What is the phrase? ‘Yogasthah Kuru Karmani’ is one phrase, which we have been repeating to the world: perform action from the state of Yoga, from the state of unity. That means get into the unified state of consciousness and perform from there. That means perform from the level of silence. This is one conclusion of Vedic Science, which holds: the unmanifest, transcendental field–unmanifest underlineda–unmanifest–nothing in the manifest.

How does the unmanifest field function within itself? The infinity of the unmanifest field relates to its own point of infinity. Infinity relates to its point of infinity means to its own nature. The motion there is circular motion. That is why it is called a Mandala. A Mandala is a circle, circle, circle, circle–one after the other–circle, circle, circle, circle, circular motion. The whole field of Natural Law functions in circles. These circles have different, different kinds of characteristic qualities. Ā, Ī, and Ū are different, different sounds, but each sound is a complete expression of the Constitution of the Universe.

It is miraculous that the whole universe could be conducted, the whole universe could be ruled, by one syllable. And that syllable expresses what? Silence. The expression of silence is the Constitution of the Universe.

That is why Vedic programmes are for the individual awareness–for the individual mind–to flow on that level which is transcendental, but still a flow. ‘Para Ki Chetana’, Transcendental Consciousness, is a frictionless flow of infinity to its own point. This is not a humanly made constitution. This is the self-effulgent Constitution of the Universe. 

There is a class of people, Vedic people, who have all knowledge about it. They can perform and speak some words from the Vedic Literature, from the Veda, from that field of the transcendental reality, self-referral consciousness, self-referral intelligence. They have those procedures from self-referral consciousness that are called Yagyas. They are called Graha-Shanti to prevent problems from rising.

Ā–One Word That Reveals Total Knowledge

Between Ā And Ī Is The Total Veda–

It Is Not A Human Concept

Maharishi’s Press Conference

Question: Maharishi recently spoke about how his Vedic Education will provide a student with Total Knowledge in one word, and how that knowledge would then be systematically expanded into environmental values.

Maharishi, what is that one word that reveals Total Knowledge, and how, in fact, is it possible for Total Knowledge to be contained in just one word?’

Maharishi: It is very interesting. That one word is the word with which a child is born. The word with which child is born is Ā. Ā is the word. Ā is the first syllable of Ātmā. Ātmā is the Self–bliss, Transcendental Consciousness, the Unified Field. Unbounded Ā is the first syllable of Veda. From Ā flows the stream of Total Knowledge. Ā is the flow–’A’. It is the flow of Total Knowledge.

And within Ā, when one goes through the letters of the Vedic Literature, the vowels and consonants, then one goes through Ā. From Ā, one goes to Ī, to Ū, to ‘R’–one within the other. This one within the other starts from infinity–’A’–and comes down eight steps. Then Ā, infinity, becomes ‘mā’, point. From infinity to point is the range of the total field of life, the range of Total Knowledge, the range of total existence, total intelligence, total creativity. All the total creativity, from Ā to Ī to Ū is between Ā and Ī. Ā is the first letter of Veda; Ī is the last letter of Veda. So between Ā and Ī is the total Veda.

When you go from one letter to the second letter, you have passed through the whole stream of Total Knowledge–the Veda. That is why Veda is all over–in one syllable, two syllables, three syllables, four syllables. Ā is the word; ‘Ātmā’ is the word. ‘Ātmā’ is defined as Brahm–Totality.

‘Totality’ means silence and dynamism both together–the unified state of silence and dynamism. Between Ā and Ī is the elaboration of the first letter, which is total Veda. Ā to Ī means total Veda. And from there, from Ā to Ī, you expand to Agnimile Purohitam–the Veda expands.

The system of Veda, Total Knowledge, is from syllable to syllable to syllable. Very naturally it comes with life, conducts through life, moves through life, goes to another life, the next life, and continues to the next life and the next life. This is the flow of infinity to its point always.

Point to infinity, infinity to point: this is the analysis of the language of the Veda, which is not a human concept. It is not humanly conceived. That Ā contains everything is not a human concept; that Ā to Ī is all activity is not a human concept. That is why we go by this royal road, where there is no hurdle on the ground, no doubt, nothing, no obstacle to it. The Bhagavad Gita says, ‘No obstacle to it’. The whole theme of Vedic Knowledge is completely natural, completely full, completely total. This has to be the awareness of every individual–always naturally, completely total.

This is the education that we are going to establish through all these Vedic Universities. It presents a different world. It is like creating the lotus from a muddy pond. It is very fortunate to have this Vedic Knowledge continuously coming from some part of the world, some tribe. All these different, ancient, Vedic tribes have been coming with total possibility for man–absolutely total possibility for man.

Ā–Sanskrit Language, Vedic Education, Graha Shanti & Rām Rāj

[This is an excerpt of a lecture given by Maharishi in Hindi on the Maharishi Channel on the evening before an election in India:

The lecture has been translated and edited.]

Maharishi: So the impulse, so when the sound becomes resounding, the sound becomes resounding. Which means, it becomes the speech, the sound becomes the speech, so in that Vedic speech silence is swinging, Ā would swing. Where there is a wave of Ā, there is a swinging of fullness (3x). So wherever, of the whole brain, in every fiber when of this Veda the letter is being expressed, then Ā is contained in it (3x). So what happens, when you speak the recitation of the Veda, then fullness swings. (3x). Now see, the recitation of the Vedic language, to which this education system has given the funeral rites–you give the funeral rites so you will always live in the blame of lack of fulfillment.

We desire, that of this fulfilled life, the awakened education, the Vedic education–now with this new government, we hope, that what was the past would be the past, just care for what comes. Since how many thousands of years there has not been the use of the Vedic language…

Upon the Vedic Pundits how much bad conduct, injustice, etc. happened, this happened. Now even in the last days it happened that one should not take the name of Saraswati now.

[…]

This is our desire, that this government which will come, so this would the Jyotish knowledge awaken because by means of education by means of education only the Jyotish knowledge can be awakened, the Vedic Knowledge can be awakened. And the Vedic Knowledge, this which we have said now, we said it therefore, because in it, every letter of the Veda is that which is consciousness. And in the pronunciation of every single letter, rises the fullness (3x).

In India, we don’t need English. We don’t need any other language. (just) the Sanskrit language. The name Sanskrit ist just this: Sanskrit, which means that which purifies. To culture it (to make it Sanskrit) means, to make it pure. How we make it pure? In every single letter of it, in the pronunciation of every single letter is that Ā (3x). And when we do that pronunciation, we do the pronunciation of any word, in it comes Ā .

Without Ā, ‘Ka’ can’t be pronounced, or ‘Kha’ etc.. So as many consonants are there, they can sound only with Ā . So that which is the quality of a language–that that fullness in our physical body, in the physical tissues one would allow the rise of waves of fullness–taking the speech, allowing the rise of waves of fullness in the physical tissues–therefore we desire the Sanskrit knowledge.

We want Sanskrit compulsory, in the whole world we want Sanskrit compulsory, therefore, because in any country, where Sanskrit will not be spoken, of that country in the brain the fullness will not flow. There will be no movement in fullness.

[…]

So when now the new government doesn’t bring this Vedic speech, the Sanskrit language, then it will mean this, that those people who come now for making the laws, those people to whom the votes have been given, in their brains are holes. Who, copying the mistakes (2x) and doing the politics, and when in their brain it is not–we explained it with so much detail (precision), that in every word of Sanskrit fullness is rising in waves. Therefore Ā is the quality of that language. In that language is Ā (3x).

[…]

For Sanskrit we just explained one thing and what we have not explained, now we will explain. What we explained: every single world, ka, kha, ga gha .... In all of them is Ā (5x) Ā is told in all of them that there is the quality of infinity, the knowledge of infinity, the activity of infinity. The all-capability is Ā . He who will speak the Sanskrit language, who will speak the Vedic language, who will do the recitation of the Vedic mantras, in his consciousness the all-capability will awaken, awaken (5x). Since thousands of years, because of being the outer administration of India,

Whatever man did the ruling, he applied his own language (2x) now whatever language he applied, that language was applied, that man who was there, he applied his leather money then that money was prevalent, so what one could do? That is the law. As the Rāja would be, like this the people will do.

So this outer–and outer means, having given up Sanskrit. The Sanskrit language is therefore of all the languages the source, is of all the languages the mother because every word of it, taking on the fullness, it shines, taking on the fullness, it swings (2x). Now as much our talking was, its enough and it will be quite enough for ever, as much there is the future of mankind,

Forever, that which needs to be the Rām bān, the (Immediatly all curing medicine),

Those people who are listening, wherever they are in the world, to them, this message we gave; there is no need for us that we explain this thing forever again and again.

[…]

And as much there will be the Vedic recitation (2x), so much in nature fullness will swing, because every word of the Vedic recitation–that swings with Ā (3x). Whoever wrote at some time, that.

There is something that our existence never destroys: Our Bhārat is the best in the world.’ this is the reality which comes out from our mouth. Where in the language there would be the predominance of Ā, what to say, in his life there will be the predominance of fullness (2x). English then needs to be ended as quickly as possible, so for this we need an alternative.

The alternative is what? It is that. How to say it. The Sanskrit language, the divine speech–quite similar with that is the Hindi language. But that which are the mother languages, they are quite similar to the Vedic language. Therefore of the mother languages there is more and more importance.

Therefore whatever be the administration, this is not needed to do, that one removes the local languages and makes it Hindi or any other. Sanskrit then, how to say this, make it compulsary (3x). Remove English as much as possible, because in English, every letter the children have to understand differently. It takes several years, what is its proper meaning. In this language is a great confusion. Make it the Sanskrit language. And it’s knowledge and wisdom, which we are talking of today, from that understand properly, understand (and) talk mostly Sanskrit. And teach your children mostly Sanskrit. Make it more and more in a proper way!

[…]

That will be known, now it will be known. Now we do it by ourselves, in which ... Now this, which is in the neurology, in the physiology, about this physical brain, which the scientists are researching, and explaining, from that what is happening? All that which is written in our religious scriptures, in the Vedas, in the Vedangas, upangas,–these–shiksha, kalpa, vyakaran, nirukta, chchhandas, jyotish, in the upanishads, of these gandharva Vedas, and in the upaVedas, in the scriptures of ayurVeda, all these pratishākyas,

As much there is of the Vedic literature there will be more and more reading and teaching, Rāmāyana–what to say of the Rāmāyana, in whose house there is the Rāmāyana, in whose house they read the gita so that in every word, that which is the Ā, the natural Ā so again of that word that wave of fullness comes out of every word, comes out from every sentence.

Therefore for them it is said, a quality of the word of Sanskrit, it is said, that ‘ekah shabdah ... (‘ekah shabdah samyag gyātah shāstrānvitah suprayuktah svarge loke kāma-dhug bhavati’ one word properly known and properly used is enough for all achievements on earth and in heaven. patanjali mahabhāshya 6.1.4) know one word properly and use it properly, then what will happen? Fullness will rise in waves. Fullness rising in waves means: ‘.....svarge loke kāma-dhug bhavati’ (is enough for all achievements on earth and in heaven) ‘jo ichchha karihon man mahīm prabhu pratāp kachchhu durlabh nahin’ (whatever the great mind desires, for the power of the Lord it is not difficult to attain) that which is yours–taking it from heaven up to earth–wherever the mind will go, that mind will do his work successfully.

Everything, the all-capability will come to your life. This is what? This is of the Sanskrit language, of the Vedic language, the song of the quality, this ist the praise. It is not of its importance or its greatness. It is the description of its nature. That in every single word swings the Ā (2x) swings the fullness. So in everyones brain, by speaking word by word, this wave which is swinging: all the Devis and Devatas, which are residing in the physical form, of all of them the awakening happens. Of the Devatas happens the awakening. So when all the Devatas awaken, through each each of our speaking, through our every use, so what happens? That power awakens. Knowledge awakens, fullness awakens. Indians! Now of all you people what a great fortune there is, what a great good fortune there is, that of our tradition of Masters there are the disciples. Of the Vedic tradition of the Masters, that which are their disciples, and because of them what? Heaven on earth is being created.

Now what we have to do? We do it also for others. So wherever we look, there we would see waves of bliss. ‘bhadram karnebhih shrinuyāma devā.....’ (‘bhadram karnebhih shrinuyāma devā bhadram pashyemākshabhir yajatrah:’ all good I should hear from the ears.         All good I should see from the eyes.          - Rig Veda 1.89.8)

All the Devis and Devatas (2x) in these waves of bliss, daily there would be their awakening (2x). See, if the Vedic people are there, then let us hear something ‘bhadram karnebhih..’ let us hear, so this is beautiful and nice to hear, if some people are there.

Ooommm, bhadram karnebhih .....

In between we like to hear from them ‘nivartadhvam’. (return) perhaps they are there, the Rig-Vedis? Oooommmm nivartadhvam ......

At our place is what? ‘ānandamayo ‘bhyāsāt’ (brahm becomes blissful through practice; Brahma Sutras 1.1.12) through practice, through what kind of practice? Through the practice of the Vedic language and through the practice of meditation, yoga, doing the practice of yoga, in the waves of devotion (bhakti) our life from morning to evening, is made into waves. Going into temples, asking the Vedics, the Pundits, how there is the puja, doing ārathī (3x),

Since thousands of years, of the Vedic people the respect has become less, those people became tired of speaking.

So they also began to learn English, becoming bank manager somewhere, what a thing, becoming bank manager, my son has become that. But the all-capability is something else. He would not be able to do Yagyas. Therefore in doing these Yagyas, he has to read that language, in which the fullness of Ā swings in every word (3x). Now of that Vedic education–now we are doing–as much there is our capability, as much there is our capacity, more and more we will teach small children the Vedic language. And that which are their Devis and Devatas, we are doing it for awakening those. We let them do the recitation of the thousand names, the recitation of the stotras. The slokas of the Devatas, we explain and teach to the small children. Now we will make a change. This rakshasik, animal-like–in this civilized culture which has come from outside, that then again we don’t have to interfere with, but the darkness will go then, when the light comes.

And for the coming of the light it is very easy, that from the level of the government, there would be the principle of education–there are many things–we will continue to tell and explain. But at the basis is this thing that there is our Vedic education, Vedic health, Vedic administration. From being the Vedic administration, everything becomes well.

Now this India will be our invincible India, if it becomes it or not, however we see, what would do the voters (2x) now we see what is ours is that every person, see, not? That which is the brain of every person that is the thousand headed Purusha. (when) in this connection we will begin, so from this the door of infinity will open.

The Thousand-Headed Purusha (2x) that which is the reality of Purusha under whose authority are all the Prakritis, the Para Prakriti, the Ashthata Vibhakt Prakritis, the eightfold differentiated Prakritis, under whose control of this infinite unlimited unbounded silence, that which is the quality, that quality is the form of Purusha. It is the form of Purusha, the state of witnessing (2x). For the Purusha it is said, Param Purusha, what? Param Purusha, being a Purusha, in everyone’s brain is the state of Purusha.

Taking all the Purushas together, it becomes one Param Purusha. That Param Purusha is called what? Of the infinite thousands of worlds, the ruler, lord Vishnu (2x). In the thousand names of Lord Vishnu, one name of him is this: that which explains his quality. Which quality it explains? Infinite thousands of worlds. Can anyone imagine of these worlds? Infinite koti, koti means thousands. Thousands of worlds. How many thousands? Infinite thousands. Of thousands uncountable, nothing. Then so many worlds there are, all in the whole universe, infinitely expanded,

By means of the unthinkable Mahashakti, by means of ‘anoraniyan-mahatomahiyan’, total consciousness, by means of ‘brahmi-shakti’, that which is the world of the whole creation, its ruler, the four-armed Vishnu, of everyone, he dwells here (2x) see, he abides here

What we are talking? We are talking science, from the viewpoint of the physical science this is proven, that in everyone’s brain the four-armed, the yellow-robed Lord Vishnu. He is in here in the person. Just that Vishnu is the Maha-Vishnu, of the whole world the creator and the administrator, the doer of administration. The name of that administration is Rām Rāj. That which is of the Purusha, of the Purushottam, is the constitution, of regulating the creation, since infinite times it is going on (2x) Rām Rāj is not of any today, tomorrow, day after tomorrow, it is not a matter of some centuries.

All these English and Christians have made this infinite, timeless global administration so much dirty, which in ineffable, indescribable. But these days have gone. Now when the sin has gone, and the light of the dawn began, then we don’t speak any more of the darkness of the night. It has been understood, now again this time of the ocean of silence and calm has come and now we hope, that now the people would vote first those best people, now tomorrow it will be clear, therefore we like it, that whatever there is, in that some Sattva has increased (2x) and …

When Sattva will increase, then again of all the people the intellect will be less problematic, people will do less mistakes, when less people do mistakes, then more people will do the right thing. When more people begin to do the right thing, then of the ruler and of the population, their mind begins to be correct, so the Thousand-Headed Purusha is that, who will be the ruler, that will be Rām Rāj.

What is the difference of Rām Rāj and normal ruling? The difference is this, that in a natural way people maintain their individual dharma. That again, there will be no mistakes, and when there are no mistakes then the problems in the society don’t grow, and then again the laws of the ruler are not been broken and with no mess there is no need for punishment. So one happens from the other (2x). Of all that administration the basis is: sattvic tendencies in society and if the society will be with sattvic tendencies, it is through education (3x). This is not possible through the English education

When we have to speak clear words, then in India that which is the prevalent English education, from that the hope can never come, that India will come to its own light. India will awake to its full light, when the individual will be all powerful and conscious. And this will be then, when the person will speak that language, of which every letter of the language is fully lively with Ā, with fullness, every letter, which is fully lively with Ā, that language, the Sanskrit language, the Vedic language, where in all the houses, in all the villages, the Pundits will do the recitation of the Veda. They will sit at the ‘Saptāh’ (reading the Bhāgavat Purāna in seven days), calling four Pundit to do the recitation of the Rig-Veda.

Wealthy people (say) to the Vedic Pundits: Pundit-ji do for us in seven days the Saptāh, do the recitation of the Rig-Veda! Again going ahead the Sāma-Vedi will come, so Sāma-Vedi, let us hear the Sāma Veda! Within 5 days let us hear the total Sāma-Veda! All the people call their friends, that at our place are the Sāma-Vedis. Now this 4 hours or 2 hours, there is Sāma-Veda, please come and listen and see. On that there is a great difference, of India, in the population, in the tendencies of the rich people, there is being a great difference.

And now there will be also another difference, when now all the people, they call their Pundits into their house, taking their own Jyotishis and at home letting them do the Griha Shanti (2x). What we will do, is, we make it collectively, collectively

But those people who letting it do in their family and let them apply it. The Jyotishis are everywhere available, the Pundits, let them do our Griha Shanti(2x). Now this is very very important, that in whose hands are coming the new reigns, coming the reigns of its administration, those reigns, the Indian consciousness, which is the Vedic consciousness that it would be in its hands. But, that arrow has left now people have given their–what to call it–they have given their vote.

Now up to when the government will go on, so long, those people who got the vote, as their brain will be, like this their work will be.

But in our own way we will do constantly the rites of the Devis and Devatas, and we let do the Griha Shanti and the people say, that in our own houses, that which would be the southern door, all that will be amended, according to the Vedic Vāstu, the Vāstu Vidya it is called, according to the Vāstu Vidya, we correct our houses. Otherwise, as we live in the houses, there is the mess of Vāstu, so always the mess will remain. Sickness will remain etc., etc., so in every way the mess will continue from inside (2x).

Of all the Satsang meetings it is this, that we make all the people do–what we call it–this Griha Shanti is very necessary. Let it be done for your own family and let it be done collectively so when the time will come, well, then the knowledgeable people, those knowledgeable people which come into government so as the government takes the taxes from everyone, and then again builds wells everywhere and new roads and does this and this. But now the foreign influence is growing more, that now there is the independence since 50 years, so now again it is this- the power which comes from this thing–calming down the negative influences of the planets and of letting do the rites to the Devis and Devatas, which have been our old systems–then everything has become a mess. Now we don’t have time (for this), now we have to see, how is the pulse of the country whether it is the vata pulse, pitta pulse, kapha pulse or harmony.

Now tomorrow or day after tomorrow this will open up (be in the open), everything will be completely clear. And again, as those people will do the work, as the olden consolidated laws–very much we heard that there are such laws, which are very much contrary to the Indian civilized culture, very much contrary. Now this time has come, now we will do the evaluation (judgement), that this law is wrong (3x).

Because, what is wrong, what is right, now when there is no education how many people there are of 30, 35 years, what they know, that which we told today, that in the Vedic language, that Ā which is there everywhere, this Ā which is there, is the wave of fullness (3x).

So if we don’t speak any language, then we should speak that language, in which within ourselves and outside ourselves, which are the divine powers, that they would awaken (3x).

Such a beautiful time it is for the country, in every way it is a good time, so we speak of our Devis and Devatas ‘jahān ho, Mayya, vahīn se Vedic vishva banā do (2x).’ (wherever you are, o Mother, from there create the Vedic world.) Creating Vedic India, Mother, create the Vedic world, quickly.

So we do the petition to the Lord we belief, because it is just true of it: ‘ekah shabdah samyag gyātah ... Suprayuktah’ each single word, if we would know it properly, and would use it properly, then he will create Heaven on Earth. Well, let’s hear that, a little: ‘mayya jahān ho, vahīn se Vedic vishva banā do’ and again after that play this ‘Rām Rājya kā laharā hai’, play that. And after this, show that, where in the whole world, which is the ruling of Rām. Show that a little at the end.

Now play this: ‘jahān ho, mayya vahīn se ...’, after this play: ‘Rām Rājya kā laharā hai’ again then play that vision of Rām Rājya, where in the whole world more than thousands of names are there now, the names of villages, of rivers, of mountains. There are thousands of names of Rām.

So this Rām Rājya is that which is called pervading existence. It is therefore a pervading existence because, whatever there is in the world, that is just the expressed form of Ātmā (2x) it is just the expressed form of the Veda. And Rām is the expression of Brahman, Brahman is called Rām. So this, now of the Rām Rāj, therefore we like to bring it to the mind of all, because this our new world is coming in India, so of Rām Rāj we create a wave. And of the Lord, of Rām, this which are the thousands, all the places, of their names which are the memorial (2x), we do their praise. A great day it is for us today, a good one, that from tomorrow on this new government comes, a new work will begin, let’s go, let’s remember our ancestors and celebrate the Devi–Devatas, and again what will happen? Fullness will reverberate, (2x) Go ahead, let’s hear the waves!

Ā–Simultaneous Frictionless Flow In All Directions

In The Transcendent,

It Is All Directions At A Time

Maharishi’s Press Conference

It is a very beautiful thing. It is a very beautiful thing with our international universities everywhere, and these fundamental levels of mathematics and equations. We are going to introduce the Absolute Number, and the Absolute Number in the equation, the theory of numbers, and then the theory of language, the theory of the alphabet–vowels and consonants. The absolute of the numbering system is zero.

The absolute of language is Ā, total Ā, sound of Totality. Everything is within this sound of Totality, Ā. What are those things within Ā? This is the Vedic language, alphabet. Ā has within it Ī, Ū, ‘R’, ‘Ri’, ‘E’, ‘Ai’, ‘O’, ‘Au’, ‘Am’, ‘Aha’. There are seven syllables that are within Ā. The total is Ā.

The example is when we hear the sound of a market from a kilometer, it is just one Ā, hum. As we go nearer and nearer, within that sound, other sounds begin to be heard. And when you go in the market, you are able to hear many sounds that were making that one total sound.

Ā is a sound of all the possible sounds. All the basic possible sounds have been summed up in terms of eight sounds. The eight sounds come up from one silent sound, Para. Just now, Dr.Hagelin counted Para and A-Para and all those. Para is the transcendental field of consciousness, one holistic Totality, the Unified Field. This Unified Field and the word ‘quantum’ were explained by Dr.Hagelin so beautifully, so clearly.

Now this quantum thing, in the field of consciousness, is a frictionless flow. One thing is that you move forward; the other thing is that you move backward. But in this field of the transcendent, it is not a move in any one direction or two directions or one opposite direction–no. It is all directions at a time. It is a frictionless flow. You go this way and you go that way also, back and forth, back and forth.

The mind is the instrument for that. It is capable of settling down to itself. This settling down to itself will be at the source of thought. Whatever fluctuation is created by the mind on its own level spreads throughout creation. It is a frictionless flow. It is a slippery ground of total Natural Law, a frictionless flow, completely frictionless flow in all directions simultaneously.

Quite a lot will be possible in the field of this technology, in the relative field. But the totality of it is possible on the level of consciousness, whose technology is the physical brain physiology. The physical brain physiology, properly trained, could be that mechanics which the modern chips are trying to copy. The human brain physiology is that mechanics.

Just the discovery of Rāja Rām-ji has indicated that physiology is the expression of consciousness. And consciousness is noted in terms of the fluctuations of the Vedic Sound. The specialty in the Vedic Sound is that it is the sound, and it is also the sounder, and it also the process of sounding. All the three are one–knower, knowing, and known–doer, doing, and done, all the three together. That is why, on its own, in its complete freedom, in its complete independence, it is the field of all possibilities. It is from there the expression comes, ‘I am the Lord of all I survey.’ That is going to be the human dignity on Earth, with the blessings of Guru Dev.

We are announcing a very, very effective programme where the achievements will be a matter of much shorter time. Centuries have gone and in every generation, the wise have been searching for it, searching for it, searching for it. But now, with the blessings of our Master and the spiritual Vedic Tradition of Masters, we are blessed. We are offering ourselves and all our achievements and all our understandings and all our knowledge and all our future programmes to the lotus feet of Shri Guru Dev. Jai Guru Dev.

Ā–Sthāpatya Veda Is Available In The Cognition Of Veda

Sequentially The Awareness Opens To

The Finer And Finer Values Of Natural Law

Maharishi’s Press Conference

Dr.Hagelin: Maharishi, this question concerns the ‘Global Reconstruction’ web site at www.GlobalReconstruction.org. On the web site is a brochure that presents in some detail the good and bad influences of proper and improper orientation–slope of the land, nearness to water, and so forth–on the occupant of those buildings. How can the knowledge of Vedic Architecture be so specific about the influence that will be produced by the location of the entrance, the slope of the land, and the location of a body of water in relation to a building–such as increased wealth, poor health, sorrow, even poverty? How does Vedic Architecture know this? How did the original Vedic Architects arrive at these conclusions?’ 

Maharishi: This is a very good question. The answer is available in the cognition of the Veda.

Veda has been cognized by different Rishis. Rishi means the awareness of the seer. The awareness of the seer is able to see the holistic value of a sound and then see what is within the holistic value and then what is within that holistic value. There are eight layers of vision. They are called the eight aspects of Natural Law which are responsible for differentiation in the field of the unified state.

You look at the unity and if the mind is very balanced and clear, that unity will be seen as unbounded, infinite. In that unbounded infinity, what will be seen simultaneously is the points of unbounded infinity. Unboundedness, infinity, is made of points, points, points. Within the point and infinity, the first division is made into eight divisions. In infinity and point, there are eight divisions. They are called the eight aspects of one’s own nature–one-eighth of the nature, two-eighths of the nature, three-eighths of the nature, four-eighths of the nature, five-eighths of the nature, etc. In each one-eighth, all the eight are available, one below the other, one below the other, one below the other.

This is the nature of a complete vision. The Rishi, the first seer of the Veda, saw Ā–’Agnimile Purohitam’. Like that, he saw the words flowing. The words flowing mean ‘Aaaaah’–the first sound flowing. When he saw the first sound, he saw in it, in the unmanifest state, the second sound, the third sound, the fourth sound. Like that, in sequence, he saw the eighth sound. That was the sound of the point value.

From infinity to point are eight sequential Kshara. ‘Kshara’ means collapse–the collapse of infinity into its point. It is just the nature of awareness that it is aware of its infinity, it is aware of its point value, and it is aware of eight different values sequentially becoming less and less and less, coming eventually to the point value. This is the vision of Rishi Madhuchhandas. This is how sequentially–we would say sequentially–the awareness opens to the finer and finer values of Natural Law in this eight. Then there are eight within eight, and then sixty-four levels–eight into [times] eight, sixty-four levels. And there is a level of the seer.

Now how does the seer, who sees, see? There is dynamism in the process of seeing. One is non-dynamic seeing, just witnessing quietly. When the quiet witnessing value is divided into these eight and eight and eight, this is called the seer. Now look to the finer and finer cognition of the whole process. The finer and finer cognition of the whole process reveals to the seer that dynamic process which constructs the process of seeing. The seeing process is different from the seer, even though it’s an aspect of the seer. This is cognition of the Veda.

Cognition of the Veda means actually seeing–seeing the slices of the seeing process. The seeing process has been named Devata. That is really the dynamic aspect of the process of seeing. There is one silent aspect of seeing, which is witnessing. The witnessing value belongs to Purusha–in Sanskrit–and the seeing value belongs to Prakriti. Prakriti has two values in it.

It is very interesting. Let me open the petals of how one–unity–becomes two, and when it becomes two, simultaneously it becomes three. That happens when Ā is being cognized. When Ā is being cognized, then within Ā, Ī is being cognized. When Ī is being cognized, Ā begins to disappear. In the appearing of Ī, Ā disappears.

There are two forces functioning–two agencies functioning. One is unfolding Ī; one is covering Ā. Ā is being covered; Ī is coming up. That agency which is covering Ā has Ū as its sound. So as Ī is appearing, Ā is disappearing. That force which makes the Ā disappear has its sound in Ū. So Ā is one cognition; within it, Ī and Ū are two more cognitions. So there is Ā, and Ī and Ū are two more cognitions. As Ī and Ū appear, Ā disappears. The collective sound of Ī and Ū is ‘R’. So the fourth sound comes. In this way, the seer of the Veda saw the unified wholeness of the total value of sound, which is the total value of speech, dividing itself into different sounds: Ī, Ū, ‘R’, ‘E’, ‘Ai’, ‘O’, ‘Au’, ‘Am’, ‘Aha’. This is the alphabet of the Vedic language, and when the alphabet is finished, then the consonants begin, like that, like that.

It is a very sequential cognition of the sound, which is the sound of unity and the sound of diversity that is at one time, in the beginning, hidden within the sound of unity. When one focuses on that, then those which were hidden from view come to view. They come to view. They open to one’s awareness. This is how the knowledge of unity contains within its own nature all the different levels of knowledge of diversity. The total result is that unity contains within itself all the levels of diversity. The whole unfoldment of the Vedic text is from Ā.

How is this total field of the Veda related to the body? Beautifully! They have measured that when Ā is pronounced, its seat is in the throat–’A’ is in the throat. Ī is in the upper part of the mouth. So the throat is there, the upper part of the mouth is there, lips are there, the teeth are involved, and the tongue is involved. These different physiological structures are involved in producing different syllables of the Vedic Literature. That is why we say it is not a humanly conceived language. The Vedic language is natural, because what human being makes a tongue? What human being makes a throat? It is all made by Nature.

How it is made and all that is told by a section of Vedic knowledge, Jyotish. It calculates at what time a person was born, what was his Nakshatra–different symbols of countings are there. They calculate what is predominant in his throat, in his tongue, in his lips, in his palate, in his heart, in his here, here, here. All his brain functioning and everything is mapped out by all the number systems. That is one way of this. The other way is from the language point of view. Language has its own sequence; the number system has its own sequence. Both have their origin in the physiology of the human body.

This has been the research of Maharāja Nader Rām. When I found that he had found this, he was weighed in gold, because he actualized the reality of the Vedic divisions of knowledge–of Yoga, Vedanta, Karma Mimamsa, and Sankhya. All these are different aspects of the physiology of language, and all these different systems of counting numbers–mathematics. Mathematics does not have meaning except number, number, number. These systems of language have their sequential flow, which is countable. That means it is exposed to the counting system–both ways.

It is a very, very superhumanly investigable feature of knowledge. This is why we have Transcendental Meditation; the awareness has to be transcendental. There, in that transcendental, self-referral field of consciousness, all these values–infinity and point–are expressed completely independently in the Vedic number system and Vedic system of language. This is the language which is said to be ‘Nitya’ and ‘Apaurusheya’, and that means eternal and uncreated. That is why it has absolute authenticity.

This is our pride in the world. What we are saying has absolute authenticity, and that means it is true for all times and for everyone and in every place. What we are saying is authentic at all times, in every place, for everyone. That is why we say we have a supreme, completely impartial, parental role in the world, and we are proud of it. We are proud of our parental role in a very natural way. Very naturally, we have a parental role, because it is authentic. What we are saying, what we are doing, and what we are producing has an absolute measure. We have an absolute balance–completely in the open–a balance. You can measure it for yourself, if you know how to measure it; otherwise, at least you can take advantage of it. 

It is very beautiful. It is such a joy to express this through answers. It is such a joy to open these petals of knowledge. It is very beautiful. The world press conferences are very successful because they are capable of bringing out all these most hidden aspects of Natural Law. Then with that, the unfoldment of human potential comes out–unfoldment of human potential. With this, we can verify that we are really, really right for everyone. That enhances our joy all the time. It is such a beautiful thing.

Ā–The Constitution Of The Universe In One Word

Infinity And Point

Total Natural Law Functions Everywhere!

Maharishi’s Press Conference, 15. October 2003

Question: Maharishi has described the Constitution of the Universe as an all-powerful force in Nature which maintains harmony between infinity and a point. I am new to Maharishi’s terminology, so I am not clear what exactly Maharishi means by ‘point’ and ‘infinity’ in this context. How will this process bring peace to a world that is torn apart by violence and hatred? 

Maharishi [also] said you can enter infinity through a point. What do you mean by that, how can you enter infinity through a point. So, the questions is: How will the Constitution of the Universe, [if] applied to different nations, achieve sovereignty, and what is the meaning of infinity and point in this connection?

Maharishi: A very good question! That is my field–and I’ll explain you in a few minutes, doesn’t take much time.

The whole Constitution of the Universe is available to us in one word–this is Vedic word–in one word the whole Constitution of the Universe is given out. And it is expanded in two words, in three words, in four words; huge galaxies of expressions are there to elaborate on Constitution of the Universe.

Now, what is that one word expression of the Constitution of the Universe? The word is Ā! Ā is the first letter of the Vedic language–Sanskrit language. Similarly, Ā is the first letter in many other languages. Ā means the whole universe because it is the expression of Constitution of the Universe.

Constitution of the Universe means all the laws that govern the behaviour of one thing with the other, that govern the relationship of One with the Other–innumerable diversity related to each of the values of Infinity. That means: [innumerable diversity] related to point–infinity related to point.

The reality is that infinity is made of points, infinity is made of points. What is infinity? [A long line consists of many points]. Point, point, point, point, point, point, …. So the whole Constitution, that means the laws that establish the relationship of one with the other.

In this case we are considering the relationship of infinite diversity with unity! This is cosmic constitution, this is Constitution of the Universe: how a point is related to all other points in the infinitely expanded diversity of existence or reality or intelligence. One and many. One and many. What is the relation of one and many? That is decided by Constitution of the Universe! Constitution of Natural Law. Total constitution of Natural Law. Total Natural Law.

About the Constitution of Natural Law there is one very special thing. The special thing is that Total Natural Law functions everywhere. Total Natural Law functions everywhere! Total Natural Law is lively everywhere.

And Total Natural Law means, we can summarize it: in terms of the relation of infinity with its point. Infinity to its point. Infinity to its point. Relationship of infinity to its point is Cosmic Intelligence–Total Natural Law. That is the Constitution of the Universe. Constitution of the Universe.

Innumerable points, innumerable varieties in the universe, innumerable… as you know the universe: infinite number of suns, but infinite number of them. How can you have it, and where you have it in its unified state? You have it at a point. Whatever is there in the infinity, you have it at a point because infinity is made of points. Infinity is point, point, point, point… If you want to grab infinity, how many light years you go in all directions… infinity… how can you grab it? But you can grab it! Vedic Literature tells you, ‘You can grab it!’ Where you can grab it? You can grab it in a point. And where you can get the point? You can get the point in yourself.

So here is a lively Constitution of the Universe within a point within you! Within your body, within your mind, within your intellect, within your Self, within your transcendental being … a point, a point. So, if you want to have the total Constitution of the Universe, the only way you can have it is: grab the point, bring your attention to the point! This is Vedic Science! Where is the point? The point is: AHAM! [=I, Ego, in Sanskrit]! Ā and point of it ‘am’. ‘Am’–the point. The point makes ‘I’. Where is ‘ham’? It is in me! The ‘I’ is the central point where the total Constitution of the Universe is lively. It is lively in ‘I’, in Me, in Being, in self-referral Unified Field, in Being, self-referral Unified Field.

How you can have it? You can have it because it is a point. And point is… anywhere you can have it: here, there, everywhere. Anywhere you can have it. Everywhere you can have it. That is why the Constitution of the Universe is omniscient, omnipotent. Omniscient, it knows everything. A point… because it is a point of infinity…. a point: because it is a point of infinity, it is infinity! It knows itself! When the point knows itself, because it is a point of infinity, it knows not a point but infinity. Whether you call it infinity or a point–it is the same thing. Whether you call it unity or diversity–it is the same thing!

One word for it: Constitution or Natural Law! When we say ‘Natural Law’ it is implied that it is with reference to anything, and it is with reference to everything. Natural Law: with reference to anything, with reference to everything. 

This thing is…. now, I come to a conclusion… this thing is the TOTAL thing. Whatever is anywhere, it is in this! Constitution of the Universe, point within myself, Self-referral Unified Field, the Totality, omnipresence, omnipresence. 

To bring it to one’s awareness is education, so that our awareness is always lively in terms of all possibilities. ‘Constitution of the Universe lively’ means all possibilities lively in one’s Self. This is rising to Invincibility! Again, this is rising to problem-free state. Administration rising to this level of Constitution of the Universe means prevention-oriented administration–free from problems! 

And this is the gift I can give to every government! This is my most favourite loving gift to mankind, to the leaders of mankind, to the organizers of society, to the administrators of the governments. 

Here is something so simple for me. I know how to light the lamp. I know how to eliminate the darkness. I can bring the whole infinity in a point. I could enliven the point in the mind of man, in the intellect of man, in the being of man, in the self-referral existence of the individual and of a nation, and of a world, and of a universe. That is my possession today, and I am fondly prepared to give it out. Out of love–only love, that is all. That is my Tradition of the Vedic Masters. I have the knowledge, I have the favour of the Vedic Tradition of Masters. 

Vedic Tradition means tradition of Knowledge, tradition of Knowledge. Vedas have been very, very wrongly understood, wrongly interpreted. That is why there is suffering in the world, there are all problems in life everywhere, that’s why all this chaos in the world. Because life is not being lighted by knowledge. Life is not being lived according to Knowledge. 

But now it is completely within our reach. I have created a ground that what I have been saying for all these 50 years, and what the Vedic Tradition has been saying is a reality, is a reality of life! This human body seems to be a physical body, but the whole physical is an expression of consciousness. 

It is like all these thousands of leaves, branches, fruits, flowers…. A tree is just the expression of the sap. So there is one thing which is a common basis of all the diverse things and this is the field of Pure Intelligence where all the laws of nature are together. In unison they are functioning all the times together in that unity state of consciousness.

I have created a government, Rāja Rām’s government, the government worthy of the level of Unity Consciousnes–Unity Consciousness. Supreme level of most evolved level of existence of human life. A government of that. What that government is? It is a government of peace–Peace Government. What is that government? The government is as orderly as one can see order in the infinite galactic universe. What prevails is the order…. order…. order.

Now, you would enjoy–I would also enjoy speaking about it, you would enjoy hearing of it–how simple is the operation of the Constitution of the Universe! There are two, three words in the whole Vedic Literature that sum up the whole thing. One word is Ā. 

Now, this Ā is like the sound of a market from a distance. When you are away from the market, all the innumerable sounds within the market come out to be ‘ĀĀĀĀ’–kind of holistic sound. As you go nearer, from that one sound begin to appear many sounds, many sound. By the time you are in the market, you can hear the mango-seller talking about mango, the diamond-seller talking about diamonds. So, details of laws come up when your are in the specific area of those laws. But totally, you have one-syllable law. The one-syllable law is ‘ĀĀĀĀ’. 

And how many syllables come up one from within the Ā? There is a very, very systematic evolution within the Ā into eight: ‘A…I…U…Ri…’ These are the alphabets of the Sanskrit language. ‘A…I…U…Ri…’ like that, there are eight. In the eight is ‘Am’. Ā is infinity… ‘Am’ (Ma) is point. From Infinity to point is expanded version of the one holistic version of the Constitution of the Universe.

And these have been explained in the Vedic Literature in terms of one value–Ātmā. Ātmā–one value. Ā… again, starting from Ā, Ā–significant one Ātmā, through this Ā… how the Constitution of the Universe functions–very interesting to know, you will enjoy that–in a minute, the whole mystery will be over.

What is the Constitution of the Universe? It is expressed in three words of the Vedic Literature. The three words are: Shruti, Smriti and Puran. A huge literature in the name of Shruti [=that which has been heard] name of Smriti [=that which is remembered] name of Puran [=that which is ancient] Puran. 

Shruti means ‘that which is heard’. Very simple, there is no mysticism about it. Shruti means that which is being heard–I am talking, you are hearing–Shruti. From where I am talking? I am talking from within myself. So the talk has its foundation in my thinking. Thinking is on the basis of memory–my memory. Memory is a ‘quiet something’. And then that quietness becomes expressive, then it begins to be heard. There is memory and there is sound, expression of it. Shruti is sound and Smriti is memory. The third value spells out what that memory is made of. That memory is made of that material which is called Puran. Shruti, Smriti and Puran. In a minute I will make it very clear with an example, but just hear this. Shruti, Smriti and Puran. 

The sound–before the sound is memory. But the memory is what? Memory is from the material that is called Puran. Puran means ‘ancient’, nothing new about it. Puran means ‘that which was there before’. Puran is what was there before–it is a matter of common sense–what was there before was ‘unmanifest’. Unmanifest is the material–mind it!–unmanifest is that material in which the memory is present. Memory of what? Memory can only be of something that existed before.

Here, in these words, is the functioning property of the Constitution of the Universe. The functioning property of the Constitution of the Universe is in memory. That means ‘as it was before’. The Sanksrit words for that are ‘Yatha Purvam Akalpayat’–‘Yatha Purvam Akalpayat’ Which means: as it was before. So the ‘ancient’, that means Puran–that which was there before. That which was there before is now in the structure of Puran, which is the memory. And the memory swells up and it becomes heard and this hearing is the Ved. Hearing is ‘ĀĀĀĀ’. And then Ātmā begins to be vocal. It expresses in words. 

So the functioning of the Constitution of the Universe–a very pleasant point about it is, that the activity of the Constitution of the Universe–mind it!–the activity of the Constitution of the Universe is ‘as it was before’, period! This is one great expression for infinite variety of activities which structures and maintains the order in creation. How the order is created and maintained with this infinitely expanded universe? How the order is maintained? Because ‘as it was before,’ period, finished. The whole rigmarole of the knowledge–all the complexities or simplicities of the functioning of the Constitution of the Universe is in that one expression ‘as it was before’. 

A mango tree, the seed sprouts, it grows, becomes a tree and this and this… leaves, flowers and fruits, sour and sweet, all juice…this whole thing is ‘as it was before’. Anything you take–the sun, the moon, the galaxy whatever, here, there, like that: ‘as it was before’–‘as it was before’–‘as it was before’… This is the secret of the infinite order maintained in the universal activity from infinity of time. 

This gives us a very clear understanding about how Natural Law functions. It doesn’t function for new values. That expression, even in English, ‘nothing is new under the sun’, same thing is repeated. The same sun, same old sun dawns a new every day. 

When we say the Constitution of the Universe will influence the man-made constitution of any nation, we mean there has to be a continuum of order from generation to generation, generation to generation. This means it is not a man that is important, it is the principle that is important… principle that is important.

And this [principle] one gets from the Vedic ideal in the Vedic Literature. When Rāma was sent to the forest, his younger brother was given the throne. What he did was he just worshipped Rām, he just remembered Rām, that’s all. And it was Rām, which is Brahm, total Constitution of the Universe, total knowledge, that was ruling…that actually rules.

How the man’s life is governed? It is governed by ‘as it has been governed in the past’–nothing new! The Constitution of the Universe means: same thing repeated, repeated, repeated… Same memory, same memory.

So it is Shruti, Smriti, Purananam… Shruti, Smriti, and Puran. These are the three words. In these three words what is prevailing is one word Ā. Ā is a sound, Ā is a memory, Ā is from that non-material material–Unmanifest. Ā is the voice of the Unmanifest, voice of the Self, voice of Infinity. 

Thereby, what I am saying is that the Constitution of the Universe is by far more easily, in a natural way, put to practice than the man-made laws. And man made laws means human failings and human weaknesses. 

Ā–Total Expression Of Sound

The Source Of All Knowledge

Maharishi’s Press Conference

Dr.Morris: Yes, Maharishi. Yes, there is a very beautiful question that came out of what Maharishi was saying this week about language. Maharishi has, in many press conferences, spoken of Ā as the one-letter Constitution of the Universe. But Ā is found also in almost all the languages, if not all the languages, of the world. In fact, it is often said to be the sound that is first spoken by a child after the child is born.

Would Maharishi comment on the significance of this sound Ā present in all the different languages of the world? For example, on the Island of World Peace in Canada, the Micmac people seem to have not only the sound Ā, but also the sound of ‘Am’ and K. They have these basic sounds of the point of infinity as well. Could Maharishi comment on the significance of this sound, which embodies the Constitution of the Universe, and which is present in all the 7,000 languages of the world?’ 

Maharishi: Ā is the total expression of sound. Ā is the first syllable of the Veda. ‘Veda’ means knowledge, the flow of knowledge in language. The flow of knowledge in language starts with Ā, indicating Ā is the source of all knowledge. How all knowledge from within Ā flows is through the sequential evolvement of different syllables, different words, and different phrases from within the syllable Ā.

When the Canadian local people were holding the Parliament of World Peace last week, on that day, I asked them, ‘Do you have in your local language a sound like Ā?’ They said, ‘Yes, we have.’ Then I asked them, ‘Do you have a sound like ‘Ma’ in your language?’ They said, ‘Oh, yes, we have ‘Ma’ in our language.’ I asked them, ‘Do you have a sound like Ī in your language?’ They said, ‘Oh, yes, we have the sound like Ī.’

I was just wanting to see whether the Vedic sounds are still within those cultural languages which have been obscured or mixed up by some other languages. The mixture of languages has polluted the purity of the Vedic language–that means the purity of the sequential development of sound from Ā to Ī to Ū to ‘R’ to ‘Rr’, ‘E’, ‘Ai’, ‘O’, ‘Au’.

This is the sequential development of sound in the Vedic flow of language.

Avatar–Their Purpose & Authority

It Is The Authority Vested In That Body

That Makes It Incarnation

Bad Mergentheim, 1964

Maharishi: Incarnation [Avatar]-it is the authority which is of value. How much authority is vested? The body of the Incarnation–it could be at any level of creation. Maybe in the gross level of creation or subtle level of creation. Maybe earthly body, maybe aerial body, maybe fiery body, maybe celestial body, any body. But it is the authority vested in that body that makes it Incarnation.

Now Incarnations have their own purpose and have their own authority, as I said.

Maybe 10% authority of the God, 50% authority of God, 90% authority of God, 100% authority of God. And when it is 100% authority, 100% God, then it is said, the body of that God is not in the relative field. It is not out of these tattvas. It is neither earthly, nor fiery, nor anything, nor celestial–nor even celestial. It is the Absolute that solidifies into that shape, and that is the representation of 100% of God.

Other Incarnations are maybe 80%, 70% etc. But each Incarnation has a particular duty to perform, at that time that, at that time that. The purpose of [an] Incarnation is to re-establish the misunderstood path to liberation.

Lord Krishna, when he came, he is 100% Incarnation of God. What he brought to the world was [Bhagavad] Gita.Such a perfect teaching was given out by that, who was a perfect Incarnation of God, we say God, the almighty God: This is the story of Incarnation, the principle of Incarnation. There have been other Incarnations, they had their teachings, and their teachings on that particular channel had been exemplary. They brought out the path to God realization in a direct path.

As far as the whole of life is concerned, the whole of life–relative and Absolute and all the aspects of relative–the whole was given out by Gita, as spoken by Lord Krishna.

You said: it rightly, the devotee is bound in his own authority, and the Avataras are also [bound] in their own authority. But the status is different; even so this feature is common on both, that they are bound in their own authority. But the status is different, because the devotee or a man who rises to God Consciousness, his body is earthly, he has gained that status. Whereas the status of an Avatar is different. He is the absolute authority. He is the authority manifested. Avatar will be the authority manifested.

A devotee is, we could say, devotion manifested. Now there will be a difference–authority manifested and devotion manifested. A great difference, a very great difference in the status. The devotee lives for his God, the Incarnation lives for his purpose. There is a difference. Avatar or Incarnation lives for his purpose, devotee lives for his God. A devotee is concerned with his life. Avatar is concerned with the life of the whole. Avatar, Incarnation, has the cosmic purpose before him–devotee has before him his God.

Ā–Vedic Science Has Discovered The Unified Field (Modern Science Never Will)

Modern Science Will Not Be Able To Achieve It

Maharishi’s Press Conference

What remains for science to discover is the behavioral values within the nature of the Unified Field, so that the Unified Field is not known only by equations, but the Unified Field is known as the writer of equations, as the equation itself, and the goal of equations. The Unified Field has still to be discovered by modern science, but physical modern science will not be able to achieve it. The science of consciousness, Vedic Science, has already achieved it.

In our Vedic Science, there is an old proverb, ‘Nothing is new under the sun.’ So the Unified Field is not a new thing. Only, it was not in the awareness. Only human awareness was lacking it; human experience was lacking it. Now, the experience of it is very simple. It has been found to be the self-referral value of one’s own Being, of one’s own existence, of one’s own intelligence. The Transcendental Meditation Technique is for its complete experience. For intellectual understanding, there are any length of Vedic expressions–so many kinds of Vedic expressions–and a Vedic expression in one syllable. This one syllable is the total value of Natural Law, the word Ā, which is the first syllable of the Veda.

What is within Ā is expressed in the following expressions as the Ā flows like that, like that, like that. It is like when you are away from a market, you hear the whole, you hear all the noises of the market. There are so many shops, and each shop has its own voice. From a distance, all the voices come together to be a hum, Ā. As you go into it and go into it, more sounds appear within one sound, the total sound Ā. Within one total sound Ā, your awareness appreciates more values of it as its constituents–more values, more values–’A’, Ī, Ū, ‘Ri’, all these systematically expanding sounds.

This is how the one-syllable Constitution of the Universe finds its expansion in the sequential expression of the ancient Vedic text. From time immemorial, the tradition has been that the children memorize the Veda. In this, what are they memorizing? They are memorizing the cosmic law–the law that governs the universe. By memorizing, their whole body is responsible for speaking out those values which, in sequence, display the expansion of the Constitution of the Universe. These values come to the body also. What happens? The body, the tongue and throat and lips and palate, cannot speak anything which is not according to Natural Law–according to total Natural Law.

There is a great science behind the children committing the Veda to memory. That means the children are committing to memory the Constitution of the Universe, and thereby training their speech to spontaneously flow in the sequential progression of the total Constitution of the Universe. This is the way to make every thought, speech, action and behaviour of the individual in tune with the cosmic Constitution of the Universe. This is how the individual is, in reality, the expression of the universe–’Aham Brahmasmi’, I am Brahm, I am Totality.

This reality of life is due to its own character. It is only due to the tradition of children learning the Constitution of the Universe that they become capable of spontaneously having their thought, speech, action and behaviour according to Natural Law. There is no other way.

This is what we are bringing to education. It is not the understanding of law, it is being law, it is saying law, it is speaking the law–total law in complete silence, total law in infinite dynamism. This kind of awareness is really human awareness, which is divine awareness. That is why it is common to say, ‘Man is made in the image of God.’ This, in some words or the other, every religion and every wise man throughout the ages have been singing the glory of this value of life.

Ā–Vedic Sounds & Silence

The Meeting Point Of

The Absolute Order In The Universe

Maharishi’s Press Conference

Maharishi: Now you have raised a beautiful point here. Now let us see, where is the Constitution of the Universe with reference to anyone, with reference to so many hundreds of species and so many different kinds of people, of mankind–all those so many different kinds?

Cosmic Law governs the cosmos. The cosmos is not a stationary thing; it is an ever-expanding cosmos, an ever-expanding universe. The ever-expanding universe is administered so perfectly, absolutely perfectly. That is the Cosmic Constitution of life.

Where is the Cosmic Constitution in human life? The Cosmic Constitution in human life is that point. It opens a big range of knowledge of physiology on the ground of consciousness.

Now the meeting point of the administration of individual life and the administration of cosmic life is in every man. And where is the meeting point? The meeting point is from where a syllable pops up. A syllable, a consonant, a vowel–’A’, Ī, Ū, these syllables–come out. There is a big, huge knowledge about this in the Vedic Literature. Even in modern physiology, there have been gestures about it. They run parallel, but the more precise and more accurate knowledge, which you can lay your fingers on, is in the field of Vedic expression.

Vedic language teaches Vedic vowels and consonants. Some of them have their origin in the pulsating throat maybe, some in the pulsating palate, some emerge from the lips, and some emerge from the nose. Like that, there are areas in the physiology whose pulsations pop up as syllables, sounds. These are the Vedic sounds.

These Vedic sounds are the sounds originating from–now we are talking of consciousness–the deepest state of consciousness, silence, absolute silence, which is the field of emptiness. ‘Unmanifest’ is the word–from the unmanifest level, which is unmanifest, transcendental, self-referral–unmanifest, self-referral, transcendental field of consciousness. Physics, chemistry, and mathematics–these modern scientific disciplines–have indicated it in terms of the Unified Field. In the Vedic Literature it is the state of Yoga, a state of union, a state of summation of everything–unity of all diversity. 

Unity or diversity–the silent level of the throat or the pulsating level of the throat. Now the pulsating level of the throat can say Ā, it can say ‘Ka’, it can say Ī, it can say Ū. All these varying values of the vowels and consonants of the language, they are the junction point of the individual consciousness and cosmic consciousness.

Here is the meeting point of the absolute order in the universe and the disorder, or we can say order in terms of the individual–order in terms of the ever expanding cosmos and order of the individual. Individual means either a destroying tendency or a supportive tendency, either truth or untruth, either ugliness or purity. The meeting point of the two constitutions–the constitution of the individual and the Constitution of the Universe–is the meeting point of the cosmic order, eternal cosmic order, and eternal disorder of the individual. That is the meeting point of the cosmic reality and individual reality–universal consciousness and individual consciousness.

In the Vedic Literature, it is given out in terms of Smriti, memory: whether the memory is belonging to the one, or the memory is belonging to the other–either one or the other. This is science investigating into the reality, and locating them both on one level so that one could say, ‘Here is the wave on the ocean, and here is the wave rising from the ocean.’

Ā–Yagya & The Hollowness Of The Throat

Connecting The Individual With His Cosmic Aspect Through The Pulsation Of Silence

Maharishi’s Press Conference

Dr.Hagelin: This question arises from a fascination with one of the administrative techniques of the Global Country of World Peace: the technique of Yagya and Graha Shanti. Maharishi, early in the year people traditionally make resolutions to eat healthier, exercise more, meditate more regularly. The success of such resolutions depends solely upon an individual’s will power. But Maharishi has said that there are recitations of special Vedic sounds that can be used to fulfil an individual’s or even a nation’s resolutions for more wealth, better health, even peace on earth.

Would Maharishi explain how these Vedic sounds, which Maharishi said ‘create an abstract influence of coherence in the environment’, can be used to fulfill a specific individual or national resolution?

Maharishi: I welcome this question and admire the one who has raised the question, because the answer leads me to unfold that level of knowledge which connects the individual with the cosmic aspect of the individual.

The individual is like a point, and the cosmos like infinity–the individual like a drop, and the cosmos like the ocean. Where is the connection of the point with the ocean? Listen carefully–where is the connecting point between the individual and the ocean? It is in the physiology of everyone, that part of the physiology which pulsates in order to produce a syllable Ā.

Ā is the syllable which expresses Ātmā–A-tma. So Ā is the syllable expressing Ātmā. Now this is one thing. The second thing is: Ā is the first syllable of the Veda. Veda is total Natural Law. Veda, the total Veda–whatever is the spread of Veda–has its starting point in Ā. ‘Agnimile Purohitam’ is the beginning of the Veda–’A’. So Ā is the first syllable of the Veda. That means Ā is the fountain-head of the flow of Veda.

Ā is for Ātmā, Ā is the sound expressing Ātmā, and Ā is the sound expressing Total Knowledge. Total Knowledge is on two levels in Ā: one is the sound of Ā, which is the flow, and the other is inside the flow, which is eternal silence, which is Ātmā. Ātmā is expressed by a flow, but it is non-expressed in non-flow, in the silent value. So it is the Ā that is the meeting point of the individual and cosmic.

Now in the physiology, Ā has a place. We know from the Vedic Literature how Ā comes to be. Ā comes to be by the pulsation of that part of the throat–of the physiology. The throat is a hollow something–hollow. That hollow is just like the hollowness of the seed. But the hollowness pulsates. And when the hollowness pulsates, then it is the pulsation of the unmanifest. It is the pulsation of the unmanifest.

So when the unmanifest pulsates, it is the Totality that pulsates–infinity, unboundedness that pulsates. That means there is a time–we can now, in terms of time, just imagine it–when infinity is silent, and now there is a time when infinity pulsates. There is a time when the throat is all silent, and there is a time when the throat pulsates to produce Ā. So this pulsation of the silence, the pulsation of the silence producing the sound Ā, is a connection between individuality and cosmic reality. 

The Constitution of the Universe–Natural Law, total Natural Law–is lively on that level where the physiology of the throat, the emptiness of the throat, pulsates in the syllable Ā. Here is the meeting point of the Cosmic Constitution of the Universe in order to create the individual laws of nature which will control the individual activity.

In the throat, there is that hollowness which is full of–what? Full of memory. And full of memory is that one syllable Ā. When we go into Ā, then Ā, Ī, Ū–all these vowels and consonants of the Vedic Literature–all emerge from this one-syllable Constitution of the Universe, which is Ā. There on the hollowness of the throat, in an area of physiology, is the connecting switch for individual and the potential cosmic reality within the individual. 

All the variety of the individual is concentrated, unified so to say, in that one little syllable Ā. And the reverberation of that empty hollowness of the throat is a connecting link between the enormous cosmic dynamism of the cosmos, of the universe, and the inner silence of the individual and the inner faintest impulse, the first Ā.

‘Akaro Sarva Vak’

In the Vedic language, there is an expression about Ā: ‘Akaro Sarva Vak’. Three words, only three words: ‘Akaro Sarva Vak’, meaning Ā is the total speech–that is all. Ā is the total speech. This, on the level of speech, is the sound Ā, but on the level of physiology, it is the throat, and in the hollowness of the throat.

Here is a level which connects the individual with his cosmic potential–individual desire and cosmic desire. What is cosmic desire? Cosmic desire is the pulsating universe, back and forth, back and forth, in and out, and in and out–both ways, in and out. In both ways, in and out, are the whole story about the character of the Constitution of the Universe, which is fully, fully awake within the syllable Ā. And in the syllable Ā, there is Ī and there is Ū–the whole story is there.

It is a very beautiful field of knowledge. This is the area of knowledge–the intellectual level and the practical level–which is the training of the Rājas. The training of the Rājas is to unfold in their awareness that level of reality which is the Cosmic Constitution. The Cosmic Constitution, the total field of knowledge and action, is Veda, and that is abstractly in Ātmā and concretely in the pulsating throat.

All these consonants and vowels of the Vedic language constitute the language of the Constitution of the Universe. The whole Constitution of the Universe is there within the physiology and within the specific fluctuations of the physiology–the throat, the palate, the lips, the tongue. Different, different areas are there which are responsible for the vowels and consonants of Total Knowledge. This is a natural thing.

This is a natural thing; this is not a matter of learning of Ā. The boy is born with Ā. In the relationship of the child and the mother, the child says, Ā, and the mother says, Ā. These are the surface levels of explanation–just amusements. But the reality is that the individual has the switchboard within his physiology. That is like the press-button operation of a computer–only that thing will reverberate. You press the button, and that thing will reverberate.

How is that thing related to this other thing? In a sequential manner. The word ‘sequential’ is very important–sequential from Ā to Ī to Ū to ‘Ri’ to ‘E’, ‘Ai’, ‘O’, ‘Au’, ‘Am’, ‘Ah’. This whole alphabet–the sequential evolution of it and all the vowels and consonants in sequence–is just the sequence of the emptiness of the seed. There is emptiness within the seed, and then the seed becoming lively and pulsating. Then the sprouting becomes, and the sprouting becomes bigger and bigger, and becomes the plant and tree–the huge, big tree with an infinite variety of leaves and branches and all that. This is exactly like a tree and its relation with the unmanifest seed.

Rāja Training

This is the area of knowledge of the training of the Rājas. It is not telling the story of this king or that king or this or this–no. It is the story of the Will of God. It is the story of the Will of God–how Totality is embedded in a point. This is the field of creation, realistic and practical and absolutely simple, because that is the nature of the individual life and cosmic life, the meeting point of individuality and cosmic reality, the meeting point of individual law, which means this desire and this action, and the cosmic law, which works silently, silently.

This is the training level of the Rājas. It is unfolding the supremely most refined, unmanifest values of reality, the unmanifest field of knowledge in the unmanifest field of physiology. All these different fields of knowledge–chemistry, physics, different religions, or whatever we may say–are all embedded on this level, where the Cosmic Constitution meets with the individual performance–that area of the throat, that area of the palate, that area from where all these letters come out.

The letters form in a systematic way. In a sequential manner, they form the words, and the words form the combination of words, and they form sentences, and the sentences form the paragraphs, and paragraphs form the chapters, and chapters form the whole book. Sequentially evolving, but the starting point of this evolution is on that level where the individuality and the cosmic reality are both on the junction point. They are both meeting, like a lamp at the door. That is the field of training of the Rājas. And there, their awareness is so competent; their awareness is so competent that it leaves nothing impossible. Nothing is impossible.

This is the Rāja’s training. Rāja’s training is not like the training of any other man. Rājas are not trained in the art of digging the soil and agriculture, or doing this or doing that particular thing–no. They are trained in the state of Being. From their own Being, they radiate Being, and radiating Being is enlivening the basis of all knowledge and all action.

This is Rāja’s training. It is a very great opportunity for any man with any patriotism for the nation, or patriotism for his own family. If someone wants to be a father of the family or a friend of the community, or someone wants to be a mayor, or someone wants to be a governor, or someone wants to be the president of a country, or someone wants to be anything significant so that whatever he desires he will accomplish, here is the call for him to go through the Rāja training.’

Beginning & Finality–It’s A Circle

On Both Ends Is The Absolute Eternal Being

Question: Is there a finality?

Maharishi: Finality of development, not distinction of life.

Question: Then there must be a beginning?

Maharishi: There is a beginning, yes. It is a complete circle. And the beginning and end on both ends is the absolute eternal Being. Being beyond the inertia, being beyond the most highly developed dynamic personality. Being this way and this way and being through and through. But the nervous system is such, that Being is reflected less here and more here and more here and most there.

Question: Could we call this divine Being?

Maharishi: We could call it divine Being, because it is able to reflect the divine in its maximum degree.

Being–The Experience Is So Marvelously Fascinating

It Changes Our Vision In Life

1968

What we do in our meditations is: not expect anything, innocently experience everything. But as the clarity of experience increases you are going to experience the three gunas. And once you have the direct experience in the mechanics of their relationship–the relationship of the sattva with tamas and rajas–once your awareness, once your mind, is familiar with that region, we gain the ability of taking our attention in that region and manipulate a thought, whatever we want. And the ability to stimulate a thought in this region is the ability to command the whole of cosmos.

The experience of the inner Being is so marvelously fascinating. It is so exciting that it changes our whole outlook. It changes our vision in life.

In that great influence of happiness, in that infinite gust of happiness, our vision gets transformed into the vision where celestial light dominates. Everything in the world becomes so glorious. Everything becomes a million time more enjoyable.

And such a vision is said to be in the Light of God. This means living the Light of God, where we experience everything in the field of experience to be so gorgeously fascinating.

And this is the man of God who finds his world in the celestial light.

Benares–Creation & Final Liberation

The Fall

Kumbha Mela, 1966

Question: In Christian mythology creation is supposed to have preceded the ‘fall’, but in a very deep sense creation was the ‘fall’.

Maharishi: There is one thing, when Brahma began to create–one story–when Brahma the creator began to create the world, Lord Shiva began to weep [laughter]. And he said to Brahma ‘Why are you creating? All these creatures were asleep fast and they were in Bliss and now you are bringing them out to be miserable in life. So better stop creation’. And then Brahma said ‘Don’t weep, because it is a bad omen to weep. It is a very good time for creation. It is to enjoy and not to weep. (Otherwise) one creates a bad omen.

And when Lord Shiva saw that Brahma is not stopping and he keeps on continuously creating–and creation means bringing out all those creatures which are sleeping fast in their own ignorance and putting them to their fate in life–(then) Lord Shiva said ‘Alright I’ll create a world, I’ll create a special place in your own creation, where people will not continue in the cycle of birth and death. So they’ll get liberation when they die there.’ So Benares was created by Lord Shiva. And he sits there in that temple and anyone who dies there, he (Shiva) whispers the wisdom and one gets enlightenment and no more to come back.

This must be that thing which you say ‘with creation there was fall’. There was fall with creation in the eyes of Lord Shiva. [laughter]

Blessings Of Mother Nature

Every Situation Is God Sent

The habit of quietly absorbing the shocks will be quite a great help to stabilize pure awareness. The technique is: Just feel not disturbed. The disturbing influence could be a blessing of Mother Nature to develop the habit to make best use out of every situation.

Every situation is God Sent. With this supreme wisdom of life any situation can be used to our advantage and regarded as a blessing of Mother Nature.

Bliss Consciousness, Suffering And Pain

The Green Is Also Greenless Sap

Squaw Valley, 1968

Question: You said that in the Upanishads it says that ‘all this is nothing but that.’ And that is eternal, life, pure consciousness, bliss, everything that’s good.

Maharishi: Yes

Question: OK, if all this is nothing but that, how can there be suffering and pain and hate and evil, and misery?

Maharishi: If all this is sap, how can there be a leaf and a stem and a flower? It is true: Flower is flower, leaf is leaf, stem is stem–one statement of truth. It is true that flower is nothing but sap, leaf is nothing but sap, stem is nothing but sap–another statement of truth. Both statements of truth are right. So all this world of relative existence, existing in white and black and yellow and red and suffering and joy and greater joy and lesser joy, greater suffering and lesser suffering–all this variety...IS. It’s a direct experience. We just can’t say that nothing else is there. How can we say? This is white and this is green. We have to admit this is white and this is green. But in the ultimate analysis, this green is also greenless sap. This white is also whiteless sap. Unmanifest sap, unmanifest sap. And both are sap and sap and sap. So: the world of all relative existence is there, and the state of absolute life eternal is there. And both are there.

Bliss–Universally Available To Everyone In Every Space And Time

What Is bliss?

Maharishi’s Press Conference

Question: Maharishi, you are often using the terms emptiness or hollowness or nothingness or big zero to describe the ultimate, unmanifest reality of life. But to be honest, these descriptions do not inspire feelings of happiness in my heart. To me these descriptions suggest that life is hollow and empty at its core. Where is the bliss in life located, when the ultimate reality is a field of nothingness, a big zero?

Maharishi: Ultimate reality of life is whole of life. And you cannot imagine what whole of life is when you are stuck up in a grain of life, in a part of life, in the thorny, little, little holes of life. That which is wholeness is bliss, what you want. Bliss is not isolated in space and time. Bliss is universally available to everyone in every space and time. That is bliss.

And what you know to be bliss is someone smiling at you. ‘Ah bliss’, that is concrete bliss. But that little bliss is a small kind of nothing, it is not bliss. What you know to be bliss is some little sweet sugar or if you like some grain of salt or something sweet–but this is not bliss. Bliss is–you compare bliss and with your standard of bliss that you are searching, you are searching the bliss in the drops of rain. And what bliss is, the ocean of innumerable drops, that is bliss. Not a drop of bliss.

You are calling bliss what you can see, some nice things, what you can hear, some nice melody, when you can touch, some nice thing. These are isolated values of bliss, very fragmented, very, very fragmented fields of… Don’t call it bliss, no. This is sensory sensation, sensory, senses, through the senses; very isolated.

If you are a meditator, and if you have experienced what inner self-referral consciousness is, you would know what bliss means. These isolated things which you call bliss and which you call happiness, they are misnomers of happiness. Life is taken up by these little, little waves of temporary–not temporary bliss–but temporary phases of happiness. It s a different world. You have to practice Transcendental Meditation, and with regular practice you will see that which is in one phrase emptiness, nothingness, hollowness; unmanifest; is totality of everything. It is Ātmā, Brahm, that is my Self, that is bliss.

The time is coming in my reign, in the reign of the Global Country of World Peace now, time is coming, the whole atmosphere of life will be in the waves of bliss. Life will be an ocean of bliss. It is going to be very soon now, now.

Brahma Sutras & Extension Of Experience

Brahma Sutras and the Extension of Experiences

Santa Barbara

Question: What is the quality of each Sutra (of the Brahma Sutras)?

Maharishi: The sutra is the expression of experience ranging between two fullnesses, ranging from the experience of one fullness within oneself to the fullness outside oneself. Just from that point, that the flower is in terms of my Self. From here begins the range of experiences which are expressed by the sutras. And it extends until the experience of not only one thing in terms of my Self, but everything in terms of my Self–nothing excluded, everything in terms of my Self, then it is Brahman.

Knowing all things at one time is a different value. Having everything in terms of my Self, expanding one’s territory of influence, expanding one’s Self everywhere, that is one thing. Omniscience is a quality more than that. Human nervous system doesn’t warrant that omniscience–no. Each sutra is an experience or an expression of an experience.

Question: So if one would read them, one would just say ‘Ah’?

Maharishi: Right. Just those stages of extending experience–the flower in terms of my Self, and then something which lies here, that also and then which lies there, that also. This is extension of one’s experience. This experience becomes richer. Just as friendship becomes richer. When you meet a friend on the street and then you start to occupy his house and then you start to occupy his summer house–extension of the territory of union. That means Brahma Sutras express the standard possible experiences between the development of one fullness to the concrete value of other fullness–from one fullness to the other fullness.

Now what we are doing here is, we are breaking the Absolute in two pieces. One fullness is nothing other than Absolute. And when we say other fullness, that fullness also is nothing other than Absolute. So we are talking of two Absolutes. And Absolute is indivisible. But for the sake of understanding we are dissecting it–this is biology [laughter]. To know something in its completeness–dissect, we break, physics, we break, dissect, divide. So when we talk of the knowledge of fullness, we can only gain the knowledge of fullness by understanding the pieces of fullness.

Now it sounds ridiculous to talk of fullness in terms of its pieces, but talking of the fullness in terms of its pieces becomes significant and a truth, a reality, on the basis of development of experiences. It is the developing experience, it is the changing value of experience that makes us give expressions like one fullness and the other fullness, various stages of appreciation of the merger of one fullness into the other fullness. And the whole series of experiences, the whole series of expressions come along. And this is the mandala of Brahma Sutras

Brahma Sutras & Relativity

The Expressions Of The Brahma Sutras

Santa Barbara

Maharishi: The Brahma Sutras are the expressions of the experiences in the field of absolute value of life. From the beginning to where the beginning ends–beginning of the absolute value of life. Experience of the beginning of absolute life and completeness of absolute living–from beginning of absolute life to completeness of absolute living.

All the possible standard experiences are expressed by the sutras. One thing more to add, to emphasize on this point, we emphasize that Brahma Sutras have nothing to do with any experience that has any shadow of relativity. Very important!! Brahma Sutras do not allow any shadow of relativity. They are the waves of experience in the life of the Absolute. But because expression has to be relative, the meaning of these sutras can always have a relative value. But the expression of the sutra for its real content has no relative meaning. But because, if we describe the house, we can always describe it in terms of the pillars and the ceiling and the floor and the door. There is no other way to describe the house.

In the same way, there is no other way to describe the Absolute other than in terms of the relative. And it is in this region that we say Brahma Sutras break the Absolute into pieces. But because Absolute cannot be broken into pieces, what gets broken into pieces is the relativity. And that is the reason why we say, no matter what a Brahma Sutra says, it says well of the Absolute. No matter what it says, either this or that or that, whatever. Six feet high and ten feet wide and hundred feet garden and all that–description of a house. All this length and breadth, the house if it is to be described, it is only in these terms, but what we are describing by all the length and breadth is the wholeness, which is as long as length can be, all length can come into it–wholeness of it.

That is why, if a man reads Brahma Sutras, he can find a meaning on the level of words. Words have a meaning just as the description of the pillar has a meaning, wall has a meaning, ceiling has a meaning, they all have a meaning. But when we describe the pillar and the wall and the ceiling, the whole purpose of the description of all this, the whole knowledge is attributed to ‘house’. It is the description of the house that is expressed in terms of the pillar and the ceiling and the wall. Whatever we describe, that is the description of the wholeness. Whatever the Brahma Sutras might appear to be saying, but they are locating the unboundedness of Brahman. So it is not what the Brahma Sutras say that is meant by the sutra, what is meant by it is Brahman.

When we say the house is green–house is a hollowness, where is green there? Only we describe the wall is green. There is no other way to locate the house. If you go, you see the green house–enter! So all these expressions, standard experiences, laid out by Vyasa are just to locate the house, where is the ultimate destination and there you are. But the sign is not the house–sutra is not Brahman, green is not the house, hundred feet long is not the house. House is something which is hollow, it is hollowness, it is the wholeness. And therefore our knowledge about the Brahma Sutra is, whatever they say, they say well of the Absolute. They say so well that one could really locate what they are saying on the basis of one’s own experience. This is what I meant when I said: ‘They say well of the Absolute’. Because whatever they say is verifiable by direct experience.

Whatever the sutras say, they say well of the Absolute. That ‘well’ word is to be underlined. Their expression is verifiable on the basis of direct experience. So it is not the relative value of the sutras, but just as your expression: ‘The world reveals Brahman’. It is these expressions that make us go from sequence to sequence, from experience to experience. In the practical way the experience of this extends to the experience of this. The experience of that extends to the experience of that, extends to the experience of everything.

But it is the extension of the experience of the object in terms of my Self. So it is the extension of the Self, the Self which was experienced inside now starts to expand in very concrete, objectively variables experiences, it expands and expands and expands

Brahma Sutras–A Scripture For The Enlightened

Brahma Sutras

Maharishi: .The description of the fort is no help to someone who is approaching, who is on the path to the fort. The seeker can have some kind of superficial inspiration going through the Brahma Sutras, but the whole thing is on such a ridiculously speculative level, that it has no practical value.

The practical value of the Brahma Sutras is for him, who is already living that value, having been initiated by the Master into the reality, into the supreme knowledge that it is it. And then, when he reads this Brahma Sutras, he says: ‘Yes, this is alright’, and then he marvels at the expressions of Vyāsa. He is able to do justice to this. So he is marveling at the intellect of Vyāsa, the giant intelligence of Vyāsa.

But on that level also some text was necessary. Even so Brahma Sutras may not have any or much practical value for the seeker, but for the founder, one who has found, one who has achieved this state, for him it is a great asset. It is like a golf course. Any time you may come out and have a hit here and a hit there. A golf course created for the enlightened by Vyāsa in the form of Brahma Sutras. It is an easygoing field. This is the value of the Brahma Sutras, but they have a value on that level, not much to do with the path up to God Consciousness. But from there they immediately lift up the man in God Consciousness.

Brahma, Vishnu, Shiva & The Gunas

The Personification Of

The Three Kinds Of Activities

Switzerland, 1974

Question: What is the relationship between Lord Brahma, Lord Vishnu, Lord Shiva and the three gunas, if there is one?

Maharishi: That again is the personification of the three kinds of activities that we can think of–creation, maintenance of creation and dissolution of creation. And all this reality of all these Gods, it comes on to be a very concrete thing on that level of ritam bhara, because on that fine, fine …

See, when the first impulse rises from the Absolute (it is) as in the–we have a flat surface of the pond, completely still, and you throw this leaf like that, it may go with a particular angle like that, with a particular momentum, with a particular force. The ripple that will be set will have its specific structure. You throw some (leaf) in some other direction, the ripple that will be created will have its particular formation, different than this (the first leaf). Every ripple will have that very faint expression, very delicate, but still will have a different character. From this we can understand different forms of what we call expressions of Creative Intelligence, impulses of Creative Intelligence, or Gods, devatas–in Rik Veda devatas.

A wave, very faint wave, but it will always have a specific character. These specific characters of different Gods belong to their structure. Those who are working in the Vedic research, they know this.

There is a level where sound and form, they have very great intimate relationship. The form is as the sound is, sound and form. And sound is nothing other than a particular wave. So, different forms belong to that particular wave. They are expressions of that small wave and wave of sound. And that wave is faintest at the level where one transcends. Impulse of the mantra, finer, finer, finer coming to their finest and disappearing

Brahmacharya–A Profession To Get Into The Divine Light

It’s A Natural Trend Of Which One Is Born

All Other Considerations Are Secondary

Indian Press Conference–May 15, 2003

Maharishi: So what I have done now these days in my great hurry to create a beautiful world, in a hurry I am creating a profession, a profession which has been the profession in India and not only in India, everywhere. There have been people everywhere in India and everywhere, those who were educated to get into the Divine Light, into the Light of the Divine, into the Divinity of Himself. People have called them saints, sanyasis, brahmacharis. They have this profession. Professionally they are motivated to themselves, motivated to themselves.

And how they maintain the physical body? By alms. Societies takes care of them, feeds them, and they are professionally motivated for no other temptations, for no other work but to unfold the divine. And this has been the tradition and this is the tradition. In the world there has been monasteries, there had been ashrams, sanyasi ashram, brahmachari ashram. Monasteries are everywhere. Sanyasis everywhere, brahmacharis everywhere.

Now they are becoming less and less because the education of the Divinity in man, the knowledge of the Divinity in man is not properly conveyed to the people.

People are born with these tendencies. Nobody can make a sanyasi. Nobody can make a saint. Nobody can make a monk. Nobody can make a brahmachari. They are either born with these tendencies or not born with these tendencies. It’s a different, if you call it, they are different species. In the garb of human beings, they are different species. Saints, monks.

Having the taste of it, I now got alerted that when this profession is made lively in the world, world consciousness will have that influence of the liveliness of Divinity. And Divinity is just life without boundaries. Without boundaries. Total knowledge lively in one single awareness. Aham Brahmasmi [I am Totality, Brahman]. This has been the exhortation of Vedic knowledge. Know Ātmā, contemplate on Ātmā, see Ātmā with the eyes, hear Ātmā with the ears, make the transcendental a field of sensory perception. That means have the Ātmā in terms of Omnipresence and then your awareness will be Omniscient and your awareness will be Omnipotent.

A different evaluation of life. Instead of being a servant to anyone, instead of being a slave to anyone, your most obedient servant, this, this. For what? For a few thousand rupees or dollars or what or what, some little. You sell your life to someone and here in this, when you are unfolding your own inner Divinity, you are the Master of all the Laws of Nature, Prakriti. Purusha. You are Purusha. You are Brahmachari. You are lively. You have vitality. And vitality to move the whole world, this way, this way. Move the whole physical creation in the evolutionary direction.

That is your value of life. Have that value of life by inner unfoldment, or be a servant to anyone. You have a choice. Have the education as you have now, the education to become servants, or Vedic education to rise to mastery over Natural Law, mastery over Prakriti, to rise as Purusha, to rise as Shiva, with lively Shiva.

Vedic education is very clear. Vedic education is Vedic education. Vedic means pertaining to knowledge. Vedic education trains your whole brain to function in every thought and speech and action. All speech, thought, action, behavior. Everything depends on how much of the brain physiology you are capable of putting into action. How much of the brain physiology you are able to put into action. Vedic education is to train your brain physiology, your physical value of the brain set-up, so that spontaneously you command Total Natural Law, that Light of God which is Omnipresent, Omniscient, Omnipotent, all that, all that, all that.

Knowledge. India. India’s knowledge is knowledge of consciousness. Outside India, the education is, to train the expression of consciousness which is physiology. Physiology is the expression of consciousness. Vedic knowledge is to handle consciousness. Non-Vedic knowledge outside of India is to handle the expression of consciousness. So either remain with the expression of consciousness, which is the effect, or you handle the cause which is consciousness, Ātmā. Ātmā Vaidam Sarvam [GNOTHI SAFTON or Know thySelf]. This is the exhortation of Vedic knowledge. Exhortation of Vedic action. Exhortation of Vedic reality which puts knowledge and action together. Yogastah kuru karmani [Established in Being, perform action].

This is India. This is India. India means dealing with the cause, dealing with consciousness. Chetana [=consciousness]. ‘Bharat ka vigyan chetana vigyan hei’. Science of India is science of consciousness. Science abroad, science out.

It’s an eternal religion. And eternal means eternal in the field of time and present everywhere in the field of space. So those who want to ride over the influence of time and place, those who want to be above the situations and circumstances, those who want to be the guiding light of situations and circumstances, they are welcome to join this new profession of self-illumination, self-enlightenment.

I cannot make anyone a Brahmachari. Either he is a Brahmachari, or he is not. Either he is a Sanyasi, or he is not. Just by putting the robe, this is the work of the spy systems. Spies of every other country will change the robe here, there, there [unclear words]. But that will not create Brahmacharis and Sanyasis. No, no, no, no, no. It’s a natural trend of which one is born. It’s a natural trend with which one is born. And those who are born for this, here is an invitation for them to make a choice in their life.

Don’t waste life. Life is too precious to be wasted in the service of the people here and there. It’s a waste of life. It’s a waste of life. All other considerations are secondary. Primary answer is that the life is cosmically, cosmically embedded in reality. Individual life is cosmically embedded in reality. Make use of that. Make use of ….

Having realized it, I have opened a new profession, and this new profession is a very, very old profession prevalent in every land in the name of religious life. Whosoever a man, to whatever religion he belongs–monkhood, sainthood, dedication to the Supreme Intelligence of Nature, that is natural in some people. With those, to those people I want to give full assistance for them to be completely one-pointedly focused in developing this Omnipresence, Omniscience, Omnipotence of the Light of God.

Brahman & The World

The World Reveals Brahman

Maharishi: It is such a beautiful expression that you said just now, lovely and so significant, so beautiful: ‘It is the non-Self that leads to Brahman consciousness’. It is a very important expression. It is a very lovely expression. ‘It is the non-Self that leads to Brahman consciousness’, a very significant expression. It is the world that helps us to locate the Absolute. It is relativity that helps or proceeds to locate Absolute. And what we find? It is a natural phenomenon that the relativity has the Absolute. We say on both levels, principle and experience.

The principle is that the sap is wherever the petal is. Relative is wherever the Absolute is, principle. Experience–by nature. The relativity proceeds to unfold the Absolute, by nature. Transcendental Meditation is that procedure which involves one’s nature to unfold the depth of one’s nature, the Absolute. So it is our experience that relativity leads to the Absolute. Relativity leads to the exposer of the Absolute. Relativity exposes the Absolute. The world reveals Brahman. That is why we hail the world as one fullness. Relativity (is) one fullness, Absolute another fullness. And this one is not the other , this is one way of saying it. And then another way of saying it is, two fullnesses, both are the same. No relativity only Absolute.

In the state of complete ignorance, no Absolute, only relative–state of ignorance. State of complete enlightenment, no relative, only Absolute. In the middle, both. Cosmic Consciousness is an expression of that reality where Absolute and relative, both coexist. And they coexist in good friendship. And good friendship brings the two closer and closer and closer until they are enclosed in the closeness. In the state of ignorance there is only one, relative. State of enlightenment is only one, Absolute. Stepping on from one to the other, when the relative steps on to the Absolute, in the middle it shines in its full glory, the relativity with the presence of the Absolute. And then relativity merges in the Absolute–the ever changing, futile, non-existent almost, starts to gain all existence, becomes Absolute and then only Absolute.

There is one on this shore and there is one on this shore. The only difference is, that on this shore there is infinite value and on that shore, which is far away, is relative. Relative is far away, Absolute is so near, intimate, it is my Self. But the two come together. So this expression that the relative leads to the Absolute, the world unfolds the reality of Brahman–without the world we would not transcend, because the medium of transcending is unavailable. When we say we transcend, we transcend something and what we transcend is the world, relativity. And without relativity we would not transcend.

Even so Absolute we find to be always present and everywhere the same and non-changing, but this knowledge we gain by gaining this state. And we gain this state by traversing something which is not that state, relativity. And in our experience we know the transcending is a natural procedure. Transcending is the nature of relativity. Relative mind spontaneously transcends. The mind transcending is nature transcending, relativity transcending. So it is the relativity that exposes the Absolute. It is the world that reveals Brahman. It is a very good expression (Santa Barbara)

Brahman Consciousness & Beyond–The Absolute Nervous System

Brahman Consciousness–

Pure Absolute Being

Lived By The Body Of The Absolute

Brahman Consciousness Lived In The Body Of The Celestial

Hertenstein, 1974

Question: You said that even after Brahman Consciousness there is a possibility of continuing individual evolution. What sense can you make of that?

Maharishi: That is on a different level–physiology, hail physiology.

Question: Does this mean a celestial nervous system?

Maharishi: What has been fixed in this stage is–evolution of consciousness has reached its climax. Brahman Consciousness is all that there can be. Now, we have seen throughout that this development of consciousness has been on the basis of development of physiology. Some kind of refinement of the nervous system.

Once we have seen that on the level of consciousness there is no (further) possibility. And if there is still a possibility of any level which may be a higher level of perception, then it can only be on the level of nervous system which is subject to change–in the field of change the whole structure as a possibility to evolve until it has evolved to a structure of supreme relative value–different levels of structure.

Some structure where iron may be 90%, fine. We make a wall and iron is utilized 90%, 20%, 60% in the wall, fine. Walls will be structured but the content will be different. It could be a 100% transparent wall, glass wall. The structure is the same, glass serving the same purpose creating the house, but of a different quality. Earthly quality or glass quality, transparent wall.

This example is good enough to show there could be possibilities of different values of material from which nervous system could be structured, or different values of material to which nervous system could evolve.

Earthly nervous system could evolve to as many levels as we can mention and ultimately to a conceivable level of supreme relative matter, whatever it may be. There is chance of evolvement of the human nervous system from the present state to that state which is in the category of supremely relative value of matter.

Question: Beyond space and time, unbounded?

Maharishi: No, it will be still localized, because it is relative. Only the quality of relativity will be supreme. Like it will be pink, yes, but it will be faintest pink, nearest to the colorless–faintest pink. There could be that structure.

And then if our imagination could permit us to conceive of a nervous system or a structure of the Absolute–we can intellectual conceive of a structure of the Absolute. This then will be non-localized. And then if our conception could really go to that level where it will accept the possibility of the expression of the nervous system structured in the unexpressed value of the Absolute, then Brahman Consciousness , in that nervous system of the Absolute, could be declared to be the highest.

Question: Is that the level of the creator?

Maharishi: Whatever we will call it. But the reality could go to that far that Brahman Consciousness means pure absolute Being lived by the body of the Absolute. It could be considerable. If that is not considerable, it doesn’t matter. [laughter] Pure, absolute Brahman Consciousness lived in the body of the celestial. We don’t even have to say celestial–the body made of the finest relative substance, whatever it may be.

It is conceivable that the finest relative substance could structure a nervous system. Just in the same sense that finest pink could structure a petal. The nervous system of a petal could be structured in deep pink, in faint pink, in finest pink. The nervous system of the petal, all this canalization and all that.

The nervous system could be raised to the value of the supreme relative...

Brahman Consciousness & Patience

From Sleep State To Brahmi Chetana–

One Has To Be Patient

Geneva Conference, 1.December 2005

Maharishi: When the Transcendental Consciousness becomes more bold and more lasting and the physiology more pure and more pure, then Transcendental Consciousness comes to be the sleeping state of consciousness. And then that which was sleep before–forgot everything–is now inside awake. That Transcendental Consciousness is fully awake in the sleep state of consciousness. And when it is fully awake in sleep state of consciousness that equates with Brahmi Chetana, Unity Consciousness.

That none of the other six states of consciousness are capable of showing there characteristic quality into it completely. This is how sleeping and dreaming and waking get influenced by the fourth one, transcendental, and then in proper sequence they show the characteristic quality that are expressed by these words ‘cosmic’ and then ‘God’ and then ‘Unity’, Brahman Consciousness.

This is how from sleep state of consciousness one can say–it is not a very civilized expression–but we can say that from within deep sleep the existence of Unity Consciousness comes out. That is ‘Purushartha’. Purushartha means, that is something worth doing. That is something worth man’s doing. That is something worth done by a man. (sanskrit) Someone full of patience. It has to be patience because if deep sleep has to be transformed into Brahmi Chetana, Unity Consciousness, one has to be patient, patient.

Brahman Consciousness & Perception

Perception In Brahman Consciousness And Perception Of A Vedic Seer

 Maharishi: The mechanics are different. We have had lot of men in Brahman Consciousness, but we had very few seers who cognized the Vedas. It is something different to start living wholeness, and to start picking up the essentials of the parts in that wholeness. Something more profound I would say.

Not all the realized people have been cognizers of the Veda, no. Cognizers have been very few. Enlightened have been a lot. And this is because–that hymn you know? Richo akshar–the Richas, the hymns, are structured in consciousness.

Now, in Brahman Consciousness consciousness as a whole becomes a living reality. The characteristic of that is everything in terms of my Self. So that is that predominance of wholeness, everything in terms of my Self. There the rising unity, the value of unity of more and more. As one lives that more and more one lives wholeness. This is a normal feature of Brahman Consciousness .

In the cognition that wholeness has to scribe certain Richas, Hymns, they have to be inscribed. Owning a field–quantum field, vacuum state–and living that vacuum state is one thing, and inscribing on that the story of the vacuum state is another thing. It is easier to live that wholeness on the level of consciousness, and it would need some extra skill to inscribe. It will need some extra skill for that wholeness to inscribe its own story in its own heart, in its own cells. Because cognition is by consciousness, in consciousness, the story of consciousness–hymns are the story of consciousness, the laws of nature, how they function, what happens, this, this, this, the entirety.

That inscribing of the story of life by that wholeness of consciousness in its own Self, in its own field, is yet another thing. To live it is much more infant, and to inscribe that is more matured.

Cognition is just that, on the level of consciousness by consciousness itself, and then cognition also by itself. The hymns are produced by themselves on the content of their own structure, because it is the thrills of consciousness that appear as the hymns. And they appear on the level of consciousness, and by the instrumentality of consciousness they are inspired that way and are experienced also on the same level of consciousness.

Bush Administration

I Would Not Bother With Them

Maharishi’s Press Conference, 20 October 2004

Dr Hagelin: The Bush Administration has been warning of an inevitable future terrorist attack that could be far more devastating than 9/11. Everybody knows this, although nobody seems to be facing it, perhaps because nobody has known what to do about it practically.

The next questioner asks, ‘What is the first step that the US Peace Government will take in Washington, D.C., and what would you propose President Bush or challenger John Kerry take as the first step in their new administration?’

Maharishi: I would not bother with them. They are too old. When the tree is dry, you cannot water its root and expect fruit. They are devoid of logic, intelligence, reasoning, and the Light of God.

The only way to save ourselves is to light the lamp and eliminate the darkness that they are causing. There is no use wasting time on them. It is a mirage. Young men of Washington, spend half an hour morning and evening practising the Technology of the Unified Field. Instead of going to the university all the time, go rent some places that Rāja Dean of Washington and Dr Hagelin would organize. Ask your parents to rent a house where for half an hour or one hour you can contact the supreme level of intelligence within yourself. If you don’t do that, do not expect to be here tomorrow. These are the hard facts of today–the hard facts of life.

Caste System–It Is Natural

The Caste System Makes A Society

Indian Press Conference, July 17, 2003

Question: .Is the caste system not harmful for society?

Maharishi: Caste is not harmful. That is what makes a society: caste. Mango is one caste. Apple is one caste. Banana is one caste. We want to eliminate all the different caste–who can make and unmake? Nobody can make and unmake caste system. They are a natural phenomenon. The caste system is a natural phenomenon. People are different–the soul of all the people is the same. So something is different. Something is the same.

Caste system is most systematic, it’s a system. It’s a system of society. Without caste there will be a hodgepodge. Nobody would know who is what. Caste system is everywhere. It’s a natural phenomenon. It’s a natural existence. It’s a natural thing. Those who do not know, they can say anything. Like a mad man, they can say anything. But what does it mean to any sensible man? Caste system–eyes, ears, nose, tongue, touch, each is a caste by itself. And all the caste make a body, make a man, make a society, make a country.

Those who want to disrupt the harmony, they come with all these slogans and disrupt the harmony, make the people confuse and all that. But that does not mean it has any substance in its content. No.

Celestial Animals

Celestial Animals

Kumbha Mela, 1966

Question: Could there be animals found in the celestial fields?

Maharishi: Lord Shiva rides on a bull. And Vishnu rides on something like a peacock. This is being their–like horses for man-tamed animals. And their world being of celestial nature, all that is there has to be celestial. All that is there, absolutely, so even these animals.

Question: These would be real intelligent beings?

Maharishi: Oh yes, highly.

Question: Which category of animal is that [compared to the animals on earth]? They must have a higher developed nervous systems than man, those celestial animals?

Maharishi: There is a crow [Bushundi, J.S.] and that is eternal. It doesn’t leave its body, it said: ‘No, I will maintain this body. In this body I got liberation, I got this wisdom’. He got enlightenment in the body of the crow. There he sits somewhere in some world. It is a crow. And many saints and sages and angels go, whenever they have the doubt about the God and doubt about the reality of life, they go and converse with him, and he says: ‘Yes, yes, yes’.

Question: The mythologies of other cultures also seem to have the experience of these regions. In modern times the idea has come that it is all superstition and blind faith, and all that.

Maharishi: Basically the truth is the same. The reality of every culture is just all this knowledge about life, life in different spheres of life.

Celestial Perception

Celestial Perception

Mallorca, 1972

Maharishi: You know there is a proverb, ‘God is love’, and God equates with creator. Creator equates with the basis and the ultimate cause of creation, Being.

So Being is love, it is intelligence, it is existence. Existence, pure existence, pure love, pure life, infinite, unbounded, abstract, non concrete, beyond the finest relative which is celestial.

When the awareness opens to that value, on the way it opens to some of these flashes of thunderbolts, some powerful, celestial perceptions [the experience of a course participant]. This thing is a relative phenomena–perception of light, very celestial vision, celestial hearing, some celestial sound, some celestial taste, smell, touch. All the five senses have their fields of perception in every layer of existence–gross and subtle and subtler and subtlest, subtlest is celestial. All the five senses have their objects of perception in this celestial.

Celestial being so fine–when our awareness is not used to those fine perceptions, we miss them. And when our awareness becomes used to it–and this is due to release of stress–as the system becomes more and more purified, we talk in terms of purification now, all the stresses go away, the system becomes more purified, it starts to function more normally, so more normal perception begins to dawn. Normal perception means ability to perceive through all the layers of creation, ability to perceive finest value of relative. This is normal human perception.

So as the stresses are being resolved, normality of perception is growing, and therefore it is no surprise that the perceptions of the very fine relative fields of creation begin to be more apparent. and this ability, as it grows, it will be available even when one is active, later on. And this is what it is growing into. Even fields of activity will not deprive of this ability of fine perception. The perceptions will remain there. Whole activity will be there, and that very fine level of creation, which is permeating all the gross levels, will be visible. With that, harmony will dominate in our awareness, differences will not be so dominating. And this will be unity.

Celestial World–Inside And Outside

The Glow

1959

Maharishi: We see before us great extension of the universe, so many worlds here and there. We begin to wonder whether man like us or beings or life exists in those parts or not. The almighty creator wouldn’t create anything without meaning.

So, what is spreading in this unlimited universe is different innumerable strata of creation we could describe it in short: gross strata of creation, subtle strata of creation. Gross strata of creation means where earth element is predominant. Subtler strata of creation (is) where water element is predominant. And in the creation where earth element is predominant there would be millions of worlds pertaining to millions of strata where earth element would be predominant. Predominance of earth element means from 50% to 100% earth element. And other 50% other four elements. So predominance of earth element means innumerable strata ranging from 99% and then coming on to 50%. There will be innumerable worlds where the earth element will be predominant.

Likewise there would be innumerable, innumerable worlds representing different strata of creation where water element is predominant. Innumerable worlds like that representing different strata of creation where fire element would be predominant. Like that where air element would be predominant and like that where akasha tattva would be predominant. This is the whole extension of the universe, unlimited, unthinkably big, extended to–we could say–infinity.

The creation where the akasha tattva is in predominance is in this field the subtlest field of creation. And because all this field is the field of glow, all the creation that there is, the body and all that is there–the body of the people who live here, the beings residing here, their bodies are celestial bodies, made of all light, that glow which your experience in your meditation. The whole creation is of that glow. The houses that are there, they are built out of that glow material as we on earth having earthly bodies make use of the earth to build our houses; they make use of that celestial matter of which their bodies are made–glow, made of all light. Nearest to imagine would be houses built out of glass bricks and the man made of that glass–all celestial. This is the field of celestial body, celestial life. This is the field of Gods. All the innumerable Gods, the stories that we hear, come from this field. Somewhere in the creation there exists a world of celestial life and that is that field where akasha tattva where aksha tattva is in predominance.

When we say that there are worlds of different intensity of life, gross and subtle, then even our experience of meditation shows that there is within us that field of glow which we are counting here to be the world of celestial life. That you have experienced within yourself, when the Mantra goes off and you get to the most subtle state of vibration, that field of glow, and that within yourself, which is the field of celestial life.

In its pure state it might be existing in some part of the universe, but again in its pure state it exists within us as a particular subtle strata of our own existence. And therefore by getting in tune with that more and more we get directly tuned to that field of Gods in different strata of the universe.

You have heard the saying that all that there is in the universe is within man? And that is it. The subtlest strata of our existence, that state of glow, that we experience, is the field of God. And from there comes to us the direct communion with those celestial Gods. And this is what Christ said, ‘the Kingdom of heaven is within you’. Certainly it is somewhere in the universe, the life where there is no suffering, no sin, all happiness and bliss–in its pure state that celestial life of heaven exists somewhere in the universe, but apart from that and in addition to that, it exists within ourselves also. The more we get tuned to it, the more we become like it, more celestial, more powerful. This through your practice, you know by your own experience.

And those who have not experienced that glow, don’t try to experience it. Trying it won’t come! We don’t have to try to get on to that. The most natural way is just start on the Mantra and take it as it comes, then go and come and go and come. Naturally you become used to what is there in all these fields. And naturally you begin to feel that which we call that field of akasha tattva or the field of the glow and then the ananda that lies at the basis of it.

Chakras & Kundalini

Kundalini Is The Symbol Of Life Force

Lake Louise, Canada, 1968

Maharishi: Chakras are the mile stones on the path of Kundalini. How many have experienced during meditation sometimes some movement along the spine, there is something coming up and down, something like that? This is movement of Kundalini. These movements, like the energy impulses we have talked in the morning, flowing like that, like that, they are the signs of release of stress and strain.

And have you noticed some times when you are meditating, that breathing becomes much refined and it flows equally with both the nostrils? Otherwise generally it flows either from the left or from the right. But during meditation, when it becomes very refined it flows from both. When the breath flows from both, then it is called Shushumna.

There is a very fine hole deep inside the spinal column. Very fine, much thinner than the width of the hair. May be one hundredth of the width of the hair. Such fine spine and when the nervous system becomes freer from deep rooted stresses and strain of which we talked in the morning ... (using a board) See, this is the spinal column. And at the end of the spine is the Kundalini. Kundalini is the symbol of life force that is present in each living being. Higher state of consciousness depends on how much this Kundalini is awake. It is said to be on this end of this...

And this column is said to be Shushumna. And as the body becomes purer and purer, this germ of life, it is like a serpent, it becomes awake. In all the creatures, the small, small insects and birds and animals and man and angels, in every living being, this germ of life is present...at any time along the spine you may feel some movement of energy. It is physical, you feel it, up and down movement. These are the movements of this germ of life. It becomes awake.

What happens is, this very fine path of air is blocked, may be some block here and some block there. If it is blocked, then... In our system of meditation, when the mantra becomes very fine, very fine, then breathing becomes very fine. And when the breathing becomes very fine then the breath permeates the system.Absolutely very fine breath, it is able to pierce through the whole body. And then the air starts passing from this very fine hole, very fine passage. When the air passes from here, then if there is a block here, then the pressure is created here. And due to that pressure the body may rock this way or that way. The whole body may even do like that. All this is just due to the air pressing through the fine hole and finding its way up.

Movement, any kind of movement may happen here or there. And along this path, there are certain chakras or what they call it, centres, one here and one here and one here. And each centre is like that, may be two petaled rose or four petaled rose or six or eight or twelve, like that. And when this Kundalini, the germ of life, travels from here through this and the passage is clear, then each of these (chakras) become upward like that. They turn over. And a turn over means, the passage is clear now.

And by the time all these six Chakras open up, then the whole passage is clear. And the Kundalini then comes here, resides here and this gives clearer experience of Being, very clear, pure consciousness. And that is called enlightenment, that pure awareness of pure consciousness fills the whole thing. There is a system of practice which is called Laya Yoga. Laya means absorption. The Kundalini finds its absorption in all these centres, here and here and here and eventually here in the cortex, the thousand petaled rose, a thousand petaled lotus.

And by the time Kundalini comes here, everything, the whole thing becomes full of light. Full of light means full of awareness. Light means not this light, but pure Being. And when this whole area becomes aware of Being clearly, then it is Cosmic Consciousness. Then the Being is never lost irrespective of our engagements during the day or restfulness in the night. It remains permanent. And this is what is called the state of enlightenment.

As Kundalini becomes more and more awake, the soul keeps on coming to higher and higher species. Coming to man’s species, it comes to a level of wakefulness, that it can rise up and it has then this whole path to bring it to this region, where Being will be permanently established in the very nature of the mind. This whole area of the nervous system becomes enlightened.

Question. Do you know when you have it?

Maharishi: See, you feel the up and down march of this. Sometimes it goes up and down and up and down. When the whole thing is clear and the whole nervous system is completely free from stresses and strains, then it never returns. It gets there and gets absorbed. You experience the up and down march of this thing and you experience when it is permanently established in the whole nervous system.

Clairvoyance & Dreams

The Rested Mind Visualizes The Future

Kumbha Mela, 1966

Question: Where do you place prophetic dream or clairvoyance?

Maharishi: Clairvoyant is in the waking state. We don’t place it in the dreaming state, it is in the waking state–future casting its image. We would say that aspect of nervous system, which is capable of visualizing the future incidents, that is refined, that begins to function. And that is clairvoyant. It is not a dream.

Question: But it happened to me in a dream

Maharishi: Now see, it could be that the mind gets into a clairvoyant state while lying down and you are awake and then you get into that clairvoyant phase of mind. And then you see something and because you don’t know, you attribute it to the dream, ‘I saw a dream’, like that.

Secondly, it could be that you happen to see a dream and it happened to be true. If once by chance it happens, then it maybe a chance. But if it happens many, many times repeatedly and it happens for certain, then we would say it is not in the dreaming state. But during waking and dreaming, somewhere in that when the mind is very relaxed and the body is very relaxed and the whole thing is functioning very smooth, the nervous system is fully rested, then that part of mind which can visualize the future, begins to be active. And that we would attribute to clairvoyance and not to dream.

If it happens often then we would categorize the ability of clairvoyance. And if it happens some time once and it happens to be true, then it may be a dream which came out to be true.

About the dreams we cannot be definite, whether it is this or this. We have to leave it to chance, whether we materialize it and whether it is true or not. Dreams are just some... we can’t be sure...

Consciousness, Physiology, Ved & Sanskrit

Physiology Has Its Basis In Consciousness

Maharishi’s Press Conference

I was very proud of Rāja Rām-ji when he told me that, ‘It seems that the physiology has its basis in consciousness.’ I said, ‘Yes, this is it.’ The physiology has its basis in consciousness. Therefore, education should be Consciousness-Based Education–period.

In the present, there is no entry into the field of consciousness. It is too superficial. Somebody wrote this book, and somebody wrote that. They are human expressions. What is missing is the permanent, eternal, unbounded infinity expressed in sound, in language, in waves–the Veda.

Veda, the field of Total Knowledge, should be delivered to the boy in the first word, Ā; in the second word, Ī ; in the third word, Ū. Ā, Ī, and Ū are vowels of the Vedic Language. The vowels and consonants of the Sanskrit language are very similar to and almost the same thing as the Vedic Language. This is the language worthy of learning, worthy of making use of.

Constitution Of The Universe–Practice Transcendental Meditation

To Live It Is So Simple

Maharishi’s Press Conference, 5.11.03

Maharishi: One word (Smriti) defines and discloses to us how the Constitution of the Universe functions–automatic. This is spontaneous, automatic administration.

The spontaneous, automatic administration automatically takes the point to evolve to infinity–straight, straight, straight. Any human element disturbs it and makes it deviate from the pass of evolution of bliss. It deviates.

The Constitution of the Universe to incorporate in our life–so spontaneous, so simple, so common. Only one has to have the awareness innocently fully awake. And this innocent awareness, which is the seat of all possibilities, which is the seat of the Constitution of the Universe, which is the mechanics of infinity functioning–this thing is on the level of simplicity of one’s own awareness which is totally lively in memory.

Total liveliness of memory means: unmanifest. And unmanifest means: all the manifestations, that means infinite number of creative intelligence. They are all there functional. That is available.

Therefore when we use the word ‘Constitution of the Universe’ it seems to be how it will be and all that. But this ‘how’ has been solved. The credit goes to the tradition of Vedic Masters, the tradition of the masters of knowledge–Vedic Tradition of Masters.

Just in one word ‘A’, one syllable ‘A’, in one word memory, Smriti. Huge elaborated books are there. So many books, Puran, so many Smritis are there, so many Shrutis are there. The whole Vedic Literature is there for elaboration, intellectual grasping. There is no end to it. But to live it, it is so simple.

I like to say something which should not be misunderstood. I want to say that Veda is not a thing to be studied in the books. Purans are not a thing to be studied in the books. Smritis are not a thing to be studies in the books. They are studied in the experience of the Transcendental Consciousness.

It is much easier to be, than to know! So this whole education to know the knowledge from books, to know the knowledge from the libraries–how big libraries–a waste of human talent. Human talent is divine. To live the Constitution of the Universe practice Transcendental Meditation.

Contemplation–Prayer–Absolute Surrender

Contemplation & Prayer Are Useless

Kumbha Mela, 1966

Maharishi: Contemplation (in the context of gaining enlightenment) is a waste of time. Contemplation is a waste of time. It might at best serve as recreation. But too far away from the path of realization. Contemplation is on the level of meaning. And meaning always holds the mind on the thinking level. It always holds the mind on the surface of life.

Prayers again fall in the same category. Prayers are useless (in the context of gaining enlightenment), both in the state of realization and in the state of ignorance. In the state of ignorance they don’t mean a thing. In the state of realization, they are not necessary.

Question: Absolute surrender is a form of prayer?

Maharishi: That takes place during transcending, absolute surrender. The way to surrender is to transcend and be IT. That is absolute surrender. Just the expression of ‘Be without the three gunas’. There is no state of surrender other than pure Being, pure consciousness. We don’t have to hover in the field of thought or anything. Transcend thought and then be without the three gunas. And that is the state of surrender, when the individuality has merged into cosmic life. Time, space bound existence has become unbounded, unlimited, universal, omnipresent. And for that the Lord says ‘There is no obstacle’. There is no obstacle, there is no barrier to it, nothing. That is the natural state of life. That is why God is said to be merciful, because he has made human life so perfect.

Man doesn’t have to do anything to live cosmic life on earth. Start living it. This is the philosophy of spiritual life which upholds material life on all its levels and for all its values and brightens its luster by the light of eternal Being.

Cosmic Consciousness & Fullness

Criterion for Fullness of Being in Life

Kumbha Mela, 1966

Maharishi: So the more accurate criterion of full Being will be in the deep sleep state. Because that one experience of inner awareness along with the full sleep–one experiences the ego is sleeping, the mind is sleeping, senses sleeping, body sleeping, environment is all settled, yet inside awareness, inner awareness.

Now we will see whether we can call it full awareness or not. Deep sleep is a state of pure tamas, tamas means inertia, no faculty of experience is awake, pure tamas. In the waking it is rajas and sattva, in dreaming also like that. But deep sleep is a state of pure tamas, tamo–guna. Unless Being is full Being, it won’t shine forth through the tamas, because tamas is a state of inertia, complete inertia.

Some percentage of Being, maybe 10, 20, 40, 50–every percentage of Being infused in the nature of the mind will show its effect in the waking state, because the mind is functioning. But in deep sleep it is pure tamas, it is pure inertia, dead. No faculty of experience is awake. The experience of inner awareness during sleep is the sure criterion of fullness of Being zooming forth the nature of the mind [laughter]. Some [of this experience] makes one feel already so happy and then, when it zooms forth the inertia of deep sleep, the dead nature of sleep, then it can’t be doubted to be less than full.

Question: But that can happen temporary, and then go off again?

Maharishi: Yes, temporary and then go off again. And then temporary and go off again, and like that, like that and then comes to go back never. Then it is full. And then it is full Cosmic Consciousness. Because every theoretical hypothesis should be supplemented by experience to be true. When we say fullness of Being should be lived in life, then what is the experience? Now this is the experience.

This separateness of the Self from activity, this is the experience during waking state. Separateness [of the Self] from activity is also during dreaming state. Separateness from non-activity of the deep sleep, just as separateness from activity in the waking and dreaming–so separateness from non-activity, inertia of deep sleep. This is the experience to verify fullness of Being in the nature of the mind.

Now see what a great difference? All life as we live, we count in terms of waking state. Here, the fullness of integrated state of life is checked during deep sleep [laughter]. This is philosophy of life. We don’t leave any corner unfathomed. Such considerations and analyses into the nature of life tell us how much we miss when we count our life only to be in the waking state.

Cosmic Consciousness & God Consciousness–Are Different On All Levels

The difference in Cosmic Consciousness and God Consciousness is on all levels

Squaw Valley, 1968

Maharishi: The difference in cosmic consciousness and God consciousness is on all levels: intellectual also and emotional also. And apart from the difference being on intellectual and emotional, there is a difference in the level of living also. In practical life there is a difference. Because, there is that difference on the level of consciousness. When the two states of consciousness are different, then there is a difference on every level whatsoever. That’s why the two names. Their characteristics are different: God consciousness has the characteristic of perception in the world in the celestial light. Cosmic consciousness has the characteristic of perception in the world in the ordinary light–waking state of consciousness.

Cosmic Consciousness & Individuality

A Man Living Cosmic Consciousness does not go somewhere

August 1970, Humboldt State College

Student: Today in our discussion group we were discussing levels of consciousness, and this rose [sic] a couple of questions. The first one is, at what level of consciousness is it unnecessary for an individual to incarnate again.

Maharishi: At the level of consciousness where the development of the Self is full. And that is…

Student: [interrupting] Is this Cosmic Consciousness then?

Maharishi: Right.

Student: I see. And at this point if the person leaves the body or dies, if you want to call it that, and goes on to wherever he goes, does he have his individuality? And if he does, can he incarnate again?

Maharishi: He doesn’t go.

Student: I don’t understand.

Maharishi: Cosmic Consciousness is a state where the small ‘s’ has become big ‘S’. Self. And Self–big ‘S’ Self–means unboundedness. Unboundedness. Eternity. When the status of the individual has expanded to unboundedness, that is his status and that is he. Hmm? When the status is unbounded, he is beyond time and space. He’s all over. Once he is all over, where he can go? Hmm?

Student: He’s individual, but yet he’s unbounded everywhere?

Maharishi: This is what the small self becoming big Self means. In our meditation that unbounded awareness, that awareness, it has already expanded to eternity, to infinity. Infinite is the boundary of the individual consciousness, huh? On the level of consciousness. On the level of the body he is so many feet long and so many feet wide. Individual. But his awareness is so much unbounded. When the individual is so much unbounded, and the body ceases to function, then what will happen to that unbounded awareness? Nothing can happen to It. Hmm? That it is ‘I’ capital. It is unboundedness.

And therefore, it doesn’t leave the body and doesn’t go anywhere, because being everywhere it cannot leave a place and go to another place. It cannot leave one time, go to other time. So the unboundedness is free from the boundaries of time and space. And that is why a man living Cosmic Consciousness does not go somewhere. His body goes from manifested state to unmanifested state. The body goes, he doesn’t go.

Student: Thank you. Could you speak a little bit on chakras and kundalini?

Maharishi: [interrupting] Now, now, now, now, now. I’ll speak more on this, hmmm? To make it little bit more clear. What is happening? [a group enters the lecture hall] Oh, come on. The poets enter the room now. Come on, come on. I am having a poetic flight. [laughter]

Now how does Cosmic Consciousness grow? How does one grow in Cosmic Consciousness? We have known it is the growth of the nervous system. Growth means transformation. Purification of the nervous system, modification of the nervous system, due to which that pure consciousness becomes permanent. One example will clarify this situation. Green water in a glass, green water in a glass. Now the sun is shining everywhere, and the glass is in the sun. The reflection is green. This is like the small ‘s’self–when the nervous system is not purified, it is green. The water is green, it’s not very clear. Nervous system is clouded with all kinds of impurities. Now that green water has green reflection. The sun, sun shining evenly everywhere is not green. It’s neither green nor red or no colour. It’s colourless. If we modify water, green water being modified, green becoming less and less, hmm?

That means the reflector of the sun is being modified, resulting in the modification of the reflection. The water becoming less and less green, the reflection is becoming less and less green. Less and less green means more and more towards the nature of the sun. Less and less green reflection means more and more becoming like the sun. At a point, at one particular moment, the water is no more green. Completely pure.

Still, the water could continue to be modified. This modification could continue ‘til the reflection has gained the quality of the sun around it. The reflection has become the omnipresent sun. It has gained the quality of the sun around it. This is like Cosmic Consciousness. The reflection then is a reflection. It has its structure according to the shape of the glass, but that the quality of the reflection is the quality of the sun. The reflection feels: ‘I am the sun’. Hmm? This is realization. The reflection which had an identity different from the sun has now gained the quality of the sun. ‘I am the sun.’

Just like that, the nervous system, reflecting the omnipresent Being and the reflection is of a particular quality. Hmm? But with Transcendental Meditation the modification of the nervous system keeps on improving the quality of the reflection. Quality of reflection keeps on becoming purer and purer. A time comes when the individual reflection, the Self, has gained the quality of omnipresent Being, hundred percent. The Self is Being. The small self has gained the status of big Self, big ‘S’. In this state, the nervous system, due to the nervous system, the big Self can be located and yet it is unbounded. When the reflection has become like the sun, and the reflection has gained the quality of the sun around it, then it is omnipresent sun. It is the same sun that is shining everywhere. Yet, because of the glass it has its individuality. So it is an individual entity and it is omnipresent sun both at the same time.

Now, the glass breaks. Water spreads. What has happened to the reflection? Nothing has happened to the reflection except that it ceases to be located. The reflection that was here when the glass was intact was the same sun as everywhere–it has the same quality. Now the glass is not there, it’s broken. Where has gone the reflection? It has gone nowhere. It’s just there, because it has already gained the status of the sun. It’s there, but only it ceases to be located. The individuality drops off with the body ceasing to function, and the cosmic status of the self remains undisturbed. Nothing can happen to the unboundedness. Nothing can happen to absolute Being because it is already non-relative. Absolute is non-relative, nothing can happen to it. When the body drops, nothing happens to it. It doesn’t go. It doesn’t come out from the body and doesn’t go anywhere because anywhere it can go, it already is there.

And therefore we don’t talk in terms of death. Hmm? A man who has risen to Cosmic Consciousness, we just don’t talk about him in terms of death. We talk about his body ceasing to function. He doesn’t depart from the body. He doesn’t go anywhere. Only for other people he ceases to be located. And this was the thing, even during when the body was functioning, during when he was living. He was, he was there. He could be located, and even when he was being located as an individual in time and place, even then he was beyond the time, and everywhere in space on the level of his consciousness. Hmm?

What happens when the body ceases to function? What happens? The ego, individual ego had already gained the status of cosmic ego. And cosmic ego is there on the cosmic level. So nothing happens to the individual ego. Nothing new happens to the individual ego. Only that the individual ego is not able to associate itself with the mind and senses and project itself to the field of action and in the environment. Only it’s because there is no means available for the projection of the ego through the action into the environment, this phenomenon ceases to happen. The ego ceases to function because the means of action–the nervous system and the senses–they are not available. So what happens to the ego? It only ceases to function through the senses because there are no senses. It ceases to experience because the means of experience are no more available.

What happens to the intellect? Hmm? That intellect of the individual even during lifetime was one with cosmic intelligence, but because the nervous system was there, the senses were there, the mechanism of thinking was there, it was able to think and decide. This deciding, the phenomenon of taking decisions, has ceased to function. Hmm? Has ceased to be. Only this phenomenon of taking decisions. So the intellect is not able to function. Same is the mind. Mind functions through the brain, and when the brain is no more available, mind ceases to function. But its status as Cosmic Intelligence can never be shadowed, can never be overshadowed. Senses, they already had been fully developed, even when they were functioning on the isolated boundaries of time and place. Hmm?

When the man was living Cosmic Consciousness, that time the senses were functioning. Now the machinery is no more available. They do not, the senses are not able to function. That is all. So only the functioning stops. Nothing happens to these individual subjective aspects of life. Ego, even during lifetime had already been cosmic ego. Intellect had already been cosmic intelligence. Mind was already cosmic mind. Senses had been fully developed. Hmm? And so the isolation aspect of the senses only drops off. The cosmic aspect continues. So it’s only the individuality drops off with the body ceasing to function. The cosmic aspect remains.

Cosmic Consciousness has two aspects to it–one cosmic aspect, the other individual aspect. The glory of the individual aspect is that by virtue of this individual aspect, cosmic aspect can be lived. Hmm? This is the glory of the individual aspect of Cosmic Consciousness by virtue of the nervous system functioning normally–that the cosmic aspect of life is possible to live on the individual level. And this is the glory of the fully developed nervous system. That cosmic unbounded aspect of life is capable of being lived on the individual level. Hmm? It’s a very great, it’s a very great blessing that the individuality can live cosmic existence, cosmic intelligence. This is the glory of Cosmic Consciousness, and when the body ceases, individuality drops off, cosmic status remains. So one doesn’t leave the body.

It is said that the ego and the mind, they are already cosmic in structure, even when the body is functioning. And nothing can happen to the cosmic structure when something happens to the individual level of the cosmic structure. What does it matter? Hmm? Cosmic structure remains undisturbed when the individuality drops. What can happen to the ocean if a drop drops off? Nothing. So when the body drops off in the cosmic, cosmic value of life only ceases to be located, that’s all. We don’t talk in terms of death of Cosmic Consciousness–he doesn’t die. Because normally dying is associated with leaving this body and going somewhere. Like that.

So when he doesn’t go, hmm, his mind is already cosmic. His prana, the breath, already cosmic, already it is cosmic. Not that it merges into the cosmic, no. Not that the individual prana merges into the cosmic prana. Not that the individual mind merges into the cosmic mind. Because already during lifetime, the individual mind was one with cosmic mind. The individual prana was one with cosmic prana. Therefore, no new merger takes place at the time of death. No new phenomenon of merger of the individual mind or individual prana into the cosmic mind or cosmic prana takes place at the time of death. Nothing new happens at the time of death, only the old body drops off.

Nothing new happens because already all that was to happen to the individual consciousness had already happened, even during lifetime. The individual mind is already one with the cosmic mind. The individual prana is already one with the cosmic prana. So the individual mind is cosmic mind. Individual prana is cosmic prana. Only the individuality of cosmic prana which was due to the body ceases to be. The individuality of the mind, which was due to the body, ceases to be with this ceasing of the body. Hmm? Nothing happens new at the time of death, only that the individual ceases to be located by others. Is that clear?

Student: Could a man in Cosmic Consciousness choose to reincarnate to help raise the level of man, raise the level of consciousness of man? Once he’s reached this Cosmic Consciousness, can he incarnate again to help further the evolution of man?

Maharishi: Incarnate means come back.

Student: Yes, I know.

Maharishi: Now we have seen he doesn’t go. [laughter]

Student: Take up another body?

Maharishi: So when he doesn’t go, there is no question of coming back.

Student: Yes, but I’m speaking in…

Maharishi: [interrupting] Anyone who will go will come back. Go has to be back. One doesn’t go, doesn’t. There’s no question of coming back when he doesn’t go. There is no question of coming back. When his going is arrested, he doesn’t get a passport to come back. His going is arrested, it doesn’t go.

Student: Thank you.

Maharishi: Is that point clear?

Student: Uh, yeah kind of. I don’t see if a man reaches Cosmic Consciousness, and he leaves the body, and like you say he’s unbounded, then can he choose to come back to earth in a body to help.

Maharishi: The desire is out of hand. He can’t make a choice. Because a seed which has been roasted, a roasted seed, firstly it cannot desire to germinate, and in case it desires to germinate it has no more potentiality left to germinate. Even if a roasted seed desires–firstly, he cannot, it cannot desire to germinate, because there is no possibility left for desiring. In case, by some chance maybe, it desires to germinate, it can’t. It cannot germinate because that possibility has been roasted. [laughter] In the fire of knowledge, that possibility to germinate has been roasted. Now a man in enlightenment cannot–firstly he cannot desire to come back, secondly if by any cosmic mistake he desires, the coming back is out of hand. That possibility is out of hand, it just cannot, cannot, cannot come back.

Student: Can he influence the relative world?

Maharishi: While alive he does in every way. As long as he is individual, he is living that cosmic life and therefore is a means. His individuality is a means to set in motion, to set in vibration that cosmic life. Cosmic life breathes through him, pulsates in his, in his pulsations. And this is a very great thing. If one could set the cosmic existence to pulsate, it’s a very great thing. And this cosmically conscious man does automatically.

When I am answering, don’t make questions. When I am answering, if you are manipulating a question in the mind, then you are left with a problem. When I have finished answering, then you start thinking: ‘What is the next angle to raise?’ It will be very beneficial. And if, when I’m talking you do strike with some question regarding what is being said, note it down quietly and keep it. When you engage your friend on your side, on this or this, remarking how beautiful it is, then the following two sentences are gone. Don’t formulate a question when I am, when I am speaking, uh? Yes, go ahead, what did you…

Student: I have no more questions, thank you.

Cosmic Consciousness & Spontaneous Right Behaviour

What ‘good’ means

Lake Louise, 1968

Maharishi: So the mind established in Being permanently, that means Cosmic Consciousness–one who has raised the level of his consciousness to the level of Cosmic Consciousness and lives pure consciousness permanently–he alone works on the level on which all the laws of nature are functioning. And because all the laws of nature are towards good, such a mind by nature works and produces life-supporting influence, from whatever he does. When the mind has come to that level from which all the laws of nature are functioning, then such a mind will only be good. Now we will go furthermore into the analyses and see what good means [laughter].

Like in our world the cutting of the palm by a surgeon is very good, even so obviously it gives pain. The boil has come, the boil has to be operated. That means maybe an act seems to be cruel, but if the mind is held on that level of Cosmic Consciousness, then in the relative field it may appear to be a cruel action, but it is not cruel in the sense that it is going to produce good influence for the doer and for the whole creation. So it is not from our knowledge of the relative world that we can evaluate an action for either good or bad; but only on the level of consciousness, because every action is according to the level of consciousness.

Whatever the level of consciousness, that is the level of action. If one’s consciousness is cosmic, then from that Cosmic Consciousness the action is cosmic, the action has a cosmic value. The action is coming on from cosmic intelligence. And all action that is coming on from cosmic intelligence is for creation and evolution of the entire cosmos–for evolution of everything that there is in the cosmos. Therefore, the only way to live scriptures in day to day life is to gain Cosmic Consciousness. Below Cosmic Consciousness the action may be according to scriptures or may not be, the chances are both ways. And more chances are that the action is not according to scriptures, because the intellect is localized, feelings are localized. They are not cosmic in their character. And therefore the action is not according to the scriptures.

Common values like ‘Don’t kill your neighbor [laughter], ‘Help thy neighbor’. Now this will have a million phases–’Don’t kill thy neighbor’ or ‘Help thy neighbor’–it can have a million phases. Half a million may be good and half a million may be bad [laughter].

If we are not in Cosmic Consciousness we may think ‘Oh, we must help him and help him’. But that help may go against the cosmic plan. Who knows? So it is never on the level of intellectual understanding. A child will have a different understanding about helping the neighbor. An elderly man will have different tone, different approach to help a neighbor–completely different. What kind of action for help is really upholding the cosmic purpose–can’t say. But the one who is naturally in Cosmic Consciousness, then on that level he will naturally do some good. So in order to really live the scriptures the only way is to rise to that level of cosmic intelligence, from where the scriptures have been floated.

Cosmic Consciousness To Unity Consciousness

The Sap and the Petal

Squaw Valley 1968

Question: [partly unintelligible]: If a man in cosmic consciousness is familiar with unified field theory that would prove that all the relative is unity, would this aid him in attaining Supreme Knowledge?

Maharishi: This is an information that all the relative life impulses, energies are nothing but electromagnetic waves. And then there another kind of field, the gravitational field. ...The unified field theory means that these two are nothing but one, Absolute. So, this will be an intellectual understanding. And intellectually one could feel without doubt that this whole thing is unity. Just like this thing and this thing and this thing–so many various things–[holding rose] and no one knows that this is also sap and this is also sap and this is also sap. So the sap and sap and sap–unified field of sap is all this, all this, all this. But this is intellectual inference.

Now this intellectual inference is overshadowed or thrown off when we start enjoying this, smelling this, touching this. Because when we are enjoying this there is no perception of the sap. But in this way, sometimes, when we remember that the flower is nothing but the sap and the leaf is nothing but the sap, then we may feel intellectually that this is sap and sap and sap. But this intellectual conception cannot be a living reality.

A living reality means: we are seeing the flower and whatever we are seeing, the sap is wide awake in our awareness. So that the awareness of the sap is not overshadowed by the experience of the leaf or the flower. This will mean that the sap and the manifested aspect of the sap both are a living reality. They will be a living reality when we perceive the flower as much as we perceive the sap. Not that the perception of the flower overshadows the sap, or not that the conception of the sap fails us to perceive the flower. But the flower and the sap, both cognized at the same time, then we would say: both become a living reality. And when both become a living reality, when we experience the sap and the petal, ... the unmanifest sap and the manifest petal, both when we are experiencing for some time, then alone we can actually perceive how the sap has become the petal. Because we have an eye on the sap and the petal simultaneously. When we have an eye on both the fingers, like this and like this, then only we can perceive what is going on between the two.

What is going on between the sap and the petal? The process of manifestation. The unmanifest sap and the manifested petal. And in between is going on the process of manifestation. And when we experience both together for some time, then it becomes clear to us how the sap is being transformed into a petal. The how, the mechanics of the separation of the two; or the mechanics of the unity of the two–that the petal is nothing but the sap, and the sap is transformed into a petal. Like that, when we live the pure consciousness and the finest relative–celestial–both together, both we are experiencing. This is what we mean when we say: both are a living reality. Living reality means: a constant perception. Both of these. And when both of these are a constant perception, then we would know whether the two are one, or whether the two are two. What is the mechanics between them, and then we know that the celestial is nothing but a projection of the absolute. And then the unified field theory on the intellectual conception, we say yes we know that they are two.

Cosmic Consciousness To Unity Consciousness–Vasishta’s Cognition

Vasishta’s Cognition

Mallorca, 3.April1971

Maharishi: Cosmic Consciousness itself is a state of enlightenment, because the infinite unboundedness has already been gained. But because there is some thought of opponent, some opposite is there–the infinity is there, the Self is there and the non-Self is there. The non-Self is there to challenge the validity of the infinity of the Self. Then the Self, very kindly, very quietly starts to infuse its non-changing value. And this the teaching says is the cognition of Vasishta–this cognition of the transformation of the state of Cosmic Consciousness into the value of unity, this is the cognition of Vasishta, in the seventh mandala of Rik Veda.

And he cognizes how the mechanics of development of Cosmic Consciousness into the value of unity becomes intellectual clear. This cognition of the reality, how does the state of enlightenment in Cosmic Consciousness rise to unity, how does it rise?

First Vasishta sees the status of Cosmic Consciousness, the reality and non-reality–the never-changing Self and the ever-changing non-Self. Both stand before each other, envying each other. It is a matter of envy. The ever-changing–ever-changing means non-existent. Relativity has a very peculiar structure to it. It has a structure in ever-changing structure. That is why we say ‘phenomenal’, it is just ‘phenomenal’, nothing substantial. This phenomenal value has its own dignity in the variety of creation, so much and so much and so much. Such huge variety, from intense darkness of midnight to bright day’s sun. And all the changing values of light, from this and this. This and the evenness, unboundedness, eternity of the Self–both stand side by side envying each other.

Envy is such a beautiful quality. Someone envies the other in order to gain his status. ‘If I were like that’, this is envy. It is not craving(?) or anything, no negativity, envy. ‘I envy your position’, ‘If I were to rise to your position’. Envying is to gain the other status.

The Self and non-Self stand face to face, envying each other. Now, who will envy? Both will envy. It is out of some basis of envy that the unmanifest, unbounded, eternal Being desired to manifest itself into the multiple variety of creation. That is the basis of envy. ‘I am alone, may I be many.’ And here came the thrill and started the variety of creation. The entire creation is born of the basic and yet hidden value of envy, ‘Could I be many’. And then it started to be many .

This is the envy, that means the unity wants to enjoy itself in the structure of the multiplicity. This is the basic value of the envying quality of life–the Self, the absolute unboundedness envies. Envies whom? One could only envy the other. The Self could only envy the non-Self. And the non-Self could only envy the Self, because there is no fun in always changing, changing. You know how much headache it is to change [laughter].

Change is undesirable. If it were we could not change. So the ever-changing nature of relativity envies the never-changing, infinity, unboundedness, the unbounded dignity of Being. Both envy each other. Here they stand. It is such a beautiful and characteristic description of Cosmic Consciousness. It characterizes the value on this side and on this side. In one word ‘envying’, face to face, they envy each other.

This is the state of enlightenment, but then for whom? Every word of this hymn is a world of teaching in itself. For whom this thing happens, that the Self and non-Self, they stand each other–the actual word is ‘reality’ and ‘non-reality’, sat and asat, for whom? For him who seeks for a more glorified state of enlightenment. This (Cosmic Consciousness) itself is a state of enlightenment, because one has risen out of the grip of action. One has risen to eternal freedom. The Self has been gained as all permeating pure Being. In waking, dreaming and sleeping consciousness, that transcendental awareness, that unbounded awareness, uninvolved awareness continuously remains established.

If someone does not aspire for a more glorified state of enlightenment (Unity Consciousness), then there is no vision of the Self and non-Self envying each other. The envy is only for the sake of progress, evolution, fulfillment.

Wherever there is lack of fulfillment, there is that vision of envying. The Self will only envy the non-Self–the Self will never envy the Self. One doesn’t envy oneself, one only envies the other. So, as long the non-Self is there, there is a chance for the Self to envy. And as long as there is the Self, there is a chance for the non-Self. As long as the non-Self has not gained the glorified state of the Self, so long there is a chance for the non-Self to envy on the Self, on the non-changing, eternal value of the Self.

But for whom? Only it is for one who is seeking for, desiring for the more glorified state of enlightenment. If one doesn’t desire, if there is no–it is a very beautiful thing–if there is no next goal, then there is no sense of the Self and non-Self envying each other. The envy is only for the sake of fulfillment, for the sake of progress, for the sake of more and more. If there is no information about anything more to be gained, then there is no sense of envying.

If someone feels ‘Oh I am the same during waking, dreaming and sleeping, and I am that non-changing reality’–by experience one knows I am that. And if that one considers to be the end of achievement, then there is no question for the Self and non-Self to feel the sense of envy on each other; only for someone who desires for greater achievement.

And then how the greater achievement is gained? The mechanics of it is cognized by Vasishta. Very clearly he sees the Self supplies his nectar, his Soma, his immortality to the ever-changing feature of the relative life. This means what? The ever-changing value of relative life is supplied the ray of infinity. And this ray of infinity is spontaneous, is the natural vision of unity–is the radiation of that unified state of consciousness, that means the radiation of Being, the vision of Being. It is the vision of Being that locates or enlivens Being at every junction of the gap between existence and non-existence.

Cosmic Consciousness; God Consciousness–And Devotion

Cosmic Consciousness; God Consciousness–and Devotion

Bad Mergentheim, 1964

Maharishi: Gaining Self-consciousness is one part of the process for Cosmic Consciousness. Gain Self-consciousness, and take it easy in the outside activity. These are the two phases of gaining Cosmic Consciousness.

Now, to gain Self-consciousness we have only to take the word [mantra] and it is gone, and Self-consciousness is gained. Now, to take the word and slip into that Being, no devotion is necessary. This meditation is a mechanical process. We take the word, and the word, and the word, and it is gone, and Self-consciousness is reached. So for meditation we don’t need devotion–for outside activity, we don’t need devotion. Devotion doesn’t come into the picture or into the process of gaining Cosmic Consciousness.

Question: If a man in Cosmic Consciousness dies, does he come into a state where he can’t realize God Consciousness anymore?

Maharishi: Yes, because he becomes abstract and that is all. In order to realize God Consciousness, this physical structure has to be.

Question: But that doesn’t sound very good.

Maharishi: That is why we start doing something about it so that by the time we get to Cosmic Consciousness, we also get God Consciousness. You don’t have to be worried about it; I’ll take care of it. I am keenly watching your progress, and as you are little more and sufficiently advanced on the path to Cosmic Consciousness, then before you are expected to arrive at that level of Cosmic Consciousness, you’ll start something, so that by the time you get Cosmic Consciousness, you get God Consciousness also. After that it is not much to be done to get God Consciousness, so something has to be done, but not much.

.in this world in the West, we don’t have that concept of devotion. Concept of freedom is in great degree. And freedom goes with Cosmic Consciousness. Devotion and surrender and giving up oneself to someone else, this is strange in this civilization. But you don’t have to worry about it. We’ll do something about it, so that you will have an easy escape from this difficulty.

In India it is a different story. The whole civilization is on dependence. The child depends on mother. Mother depends on father. Father depends on God. And as the child grows, he begins to depend on his teacher. This culturing of the heart and mind on dependence doesn’t belong to this civilization where right from the beginning it is ‘freedom’. That is why I don’t much talk about devotion unless, as I said, you get near that level of Cosmic Consciousness. Then you have risen above the impacts or influence of the civilization. By the time you have got near Cosmic Consciousness you are much above the considerations of this or that or that, and then you easily adopt what seems to be useful.

Cosmic Consciousness–Criteria

Criteria of Cosmic Consciousness

Bad Mergentheim, 1964

Maharishi: We must understand one principle: According to our understanding of Cosmic Consciousness, it is maintenance of Self-consciousness permanently. A man, in any way he acts, but he maintains Self-consciousness, and that is Cosmic Consciousness. Therefore by no act of anyone can he be determined, he is in Cosmic Consciousness or not. Principally it is not possible to say about anyone whether he or she is in Cosmic Consciousness or not. One cannot say whether one is or whether one is not, both things one can’t say.

Therefore in terms of Cosmic Consciousness it is not right to begin to look to any personality, principally it will be wrong. If we say Christ was in Cosmic Consciousness, or Buddha was in Cosmic Consciousness. Now how do we say it? By what speech or action of his we deduce that he was in Cosmic Consciousness? We cannot say because he went this way he was in Cosmic Consciousness, he did not go this way, because he was in Cosmic Consciousness. He said this, so he was in Cosmic Consciousness. Because all speech is included in Cosmic Consciousness, any action is included in Cosmic Consciousness. Therefore by no speech and no action can we judge whether the speaker or the actor is in Cosmic Consciousness or not. We just cannot say. There is no balance to measure.

Cosmic Consciousness–Death & The Desire For God Consciousness

Question: After gaining cosmic consciousness we no longer have a body to come back to. And so instead of living life in living–which you said was fulfillment–we only have Life.

Maharishi: In cosmic consciousness we have living also.

Question: Right. I mean after death. Then it’s just all Life. So what is the benefit to us? It’s no longer fulfillment.

Maharishi: For charm, for the means of charm, the body has to be. And when the body drops off, then the charm drops off. CharmNESS remains. What remains is charmNESS, which is the nature of Absolute Life. Imperishable, that is. So it continues to be in that state.

Question: [unintelligible]

Maharishi: The question is: don’t we have a place in time and space when the body drops off. Time and space only are significant with reference to body. And when the body drops off, no question of time and space if consciousness is held on that infinite level.

Question: It is said that a man, having attained cosmic consciousness is fulfilled.

Maharishi: Hm? Is not yet fulfilled. He is liberated. Liberation is not fulfillment. Not coming back is not enough. [laughter]

Question: So he doesn’t come back in another body.

Maharishi: He doesn’t come back. And that’s all. But there is no charm in not coming back. There is charm in enjoying maximum out of the present available.

Question: So a man of cosmic consciousness surely would desire to gain God consciousness?

Maharishi: And then that desire is significant. Because: then he can find fulfillment of that desire. Before cosmic consciousness desire of God is just too superficial. It has no meaning.

Question: And wouldn’t this desire to attain God Consciousness bring him back in another body? OR–Does not the desire for God consciousness begin before cosmic consciousness is reached, and does this desire prevent him from gaining cosmic consciousness?

Maharishi: No, no. One gains cosmic consciousness in the midst of all desires. And one doesn’t have to put an end to desires to gain cosmic consciousness. Because cosmic consciousness is gained by meditation and action, meditation and action, meditation and action. So action is a means to gain cosmic consciousness. And therefore, minimizing desire, or end of desire is no help to cosmic consciousness. And having gained cosmic consciousness then one could–even much before gaining cosmic consciousness–one starts gaining desire of God realization, and starts on those advanced techniques to get on to God consciousness.

Question: Could it ever happen that cosmic consciousness and God consciousness are reached about the same time–simultaneously?

Maharishi: It could happen, one after the other. Maybe soon, not very late. And that is our hope: that with our advanced techniques of crumbling down the stresses more quickly, by the time we have 80-90 percent of cosmic consciousness soon we start on the advanced techniques of gaining efficiency in the celestial field of behavior, and then we step on.

Question: Vernon has asked me to persist in the point of the cosmicly conscious man desiring to obtain God consciousness and therefore being reborn.

Maharishi: See the thing is: A roasted seeda–a seed, maybe any seeda–a seed which has been roasted. By virtue of roasting it has lost its ability to sprout. A seed which is roasted, even though for all practical purposes it will look to be a seed, it has lost its germinating power. The power to germinate is lost with the roasting of it, by the heat of fire. So, by the heat of liberation the ability to germinate is lost. Now even if a seed desires that it must come out into a tree, it cannot. Once the arrow is thrown, it’s thrown. And it can’t come back. Once cosmic consciousness is gained 100%, the arrow is gone. And it just can’t come back. The seed is roasted. It cannot germinate. Liberation has come on. And once we have stepped on the platform of liberation, bondage cannot be entertained, hm? Once we have stepped on to that level, we have stepped on to that level–and it is finished. And that is why we hurry up. We don’t want to die without God consciousness. And that is why we hurry up. And that is why this procedure of these advanced techniques and these procedures of eliminating the stresses and strains as soon as possible, as soon as possible, hm? Years of evolution can be brought about, can be squeezed in a few days or a few weeks. And this is our plan. This is our plan. This is our plan.

Cosmic Consciousness–How Long Does It Take?

How long does it Take to Realize Cosmic Consciousness?

1962

Maharishi: To go out of the limit of time, we can’t limit the time. It won’t be right if we limit ourselves in time, when we aim at transcending the time. We can’t speak of time–it may be instantaneous, it may take fifty years, because it is the field of ‘bigger than the biggest and smaller than the smallest’. So time is no factor here. Time is no factor–it can be instantaneous, quick, and it can be out of long practice–both. So we should take that thing. It can be instantaneous–why not have it, try it, get it, be it, enjoy it.

If it takes ten years for M.A. [degree], alright, ten years are minimum. We don’t begin to think that in every class, if I fail twice or thrice, it will take fourty years. We don’t count that way. We take the least, ten years. Alright, ten years, let us try and get into that and get on. So the least time we calculate and the least time is instantaneous, it is no time. So hope is there. What is needed is only a desire.

And then I’ll go a step further–even the desire is not to be made anew. The desire to enjoy more and more is already there. The desire to enjoy more and more in life is already there. So the desire to have Cosmic Consciousness is not a new desire in life, it is already there. Only we are not able to have a go to it, having the desire. The desire is there. Everybody wants to rise to eternal happiness in life. But just a short-cut is not found, and we are going a long way. Everybody is rising to Cosmic Consciousness even if he is not practising meditation, because everybody is in search of greater happiness and greater peace. The very fact that all actions and thoughts and speech is convergent towards greater happiness is the fact that everybody is marching towards Cosmic Consciousness. Meditation is just a short-cut.

It [Cosmic Consciousness] is possible in anybody’s lifetime–momentary. It can be one life, it can be ten lives, and it can be a moment. Because it is something cosmic, that means [it is] everywhere present. Omnipresent it is, and to experience the omnipresent, what time should it take? It should not take long time. Can we think of time when the transcendental reality is all pervading, omnipresent?

Cosmic Consciousness-One Can’t Miss It

It’s A Beautiful Experience

London–July 13, l975

Question: ‘I understand that all meditators, myself included, are hoping to attain cosmic consciousness. How can one know that one’s been successful?’

Maharishi: ‘Experience. It’s an experience which one cannot miss. See, one is doing something and if inner silence is awake, then one is established in inner silence and yet is established in what one is doing. So that experience of inner maintenance of inner tranquility is something so profound that one can’t miss it. No one else has to tell me whether I am a witness to what I am doing. It’s an experience. One sleeps in the night. Commonly one gets completely oblivious of everything. Now when cosmic consciousness comes, one is wide awake inside.

Pure consciousness is maintained even when one finds one’s sleeping. So just as the activity is there and the silence is there in the waking, it’s an experience; so also, sleep is there,that means inertia is there, and yet silence is awake inside.

So it’s an experience. Cosmic consciousness is a beautiful experience, and once one grows into it, one knows. And the growth of it is so gradual, in the case of Transcendental Meditation it’s very rapid, but that ‘rapid’ also is like a slipping into it in a systematic manner, slipping into it. But when it comes, one can’t miss it. It’s an experience; it’s a very real experience. When one can’t miss the experience of waking state, how can one miss the experience of COSMIC consciousness? It’s just like that: waking state, dreaming state, sleep state, waking, dreaming, sleeping. These are the three different states of consciousness, and one knows by going through them on the level of experience. Cosmic consciousness also is an experience. And before that this fourth state of consciousness, transcendental consciousness–this ground state–is also an experience.’

Cosmic Consciousness–Questions About

Questions on Cosmic Consciousness

Bad Mergentheim 1964

Question: Could a man, having attained Cosmic Consciousness, lose this consciousness again?

Maharishi: No, I’ll explain it later, but ‘no’ is the answer.

Question: If a man in Cosmic Consciousness creates karma, then karma must be something which goes into the future also?

Maharishi: A man has deposited something in the bank, and if he dies, not found, that property is inherited by the heir, as he is not found. So whosoever inherits, his successor inherits that property. Like that the karma that the man in Cosmic Consciousness does, whatever influence is produced, that influence is shared by all other people, not by him. Everyone else in the universe inherits that, shares that karma. He remains uninvolved.

Question: But obviously it seems to be that also those who meditate for some time, are suffering?

Maharishi: They must be suffering less than before. When we proceed towards the light, we are in a better light. Maybe we are not in a complete light, but we are better than before.

Question: Could you say something more about that state, if someone dies in God Consciousness?

Maharishi: One doesn’t die in God Consciousness, nor one dies in Cosmic Consciousness. That [death] doesn’t touch them. God Consciousness and Cosmic Consciousness are the states of eternal life. That doesn’t touch them.

Question: Does one need the grace of God to get to God Consciousness, or is it enough to use the technique to get from Cosmic Consciousness to God Consciousness?

Maharishi: Technique is by the grace of God.

Question: Is it an eternal life with all the time the same body, or is it an eternal life with interchanging bodies?

Maharishi: Not interchanging bodies, certainly. Take it as I say it. Eternal life could be with this body, and eternal life will be cosmic life without the body, where the individuality will not be found. Otherwise it could be that the ageing process is stopped and one could eternally continue with this body. That is also possible. Both possibilities are there. Does it make sense?

Question: Is it up to the will of the person to continue with the body?

Maharishi: Not only will. But something more than the will could keep the body. Something more will be that technique which will stop the process of change in the physical level.

Question: There was the answer whether the Cosmic Consciousness would be the result of the evolution or a natural state and you said: it could be both. Now, in which case could it be the one, and in which case could it be the other?

Maharishi: By regular practice of meditation and taking it easy, in this life, in this body we could accomplish Cosmic Consciousness. And by not meditating, or by some times meditating and then taking another body and then again taking another body, we’ll come to that state of evolution after many lives. And by being regular, we could achieve it now, here.

.no, no man in Cosmic Consciousness would be born. By birth no one would be in Cosmic Consciousness. To be in Cosmic Consciousness at the time of birth, he will have to be in Cosmic Consciousness at the time of death. And if he is in Cosmic Consciousness at the time of death, then he is not born. Therefore no one man can be born in Cosmic Consciousness. He may be 99%, and 1% has to be fulfilled in this life for which he has taken birth.

Cosmic Constitution Versus Man Made Constitution

Constitution Of The Universe

March 9, 2005

Man-made constitutions say, ‘Now you are going on the road; now you will turn left, and now you turn right.’ All these are humanly conceived laws to govern human life. But the mind governing, intellect governing, and ego governing can be on the level of the Constitution of the Universe so that spontaneously what one thinks is adopted by total Natural Law, by Prakriti and Purusha.

The whole terminology of explanation is there in the Vedic Literature. It is in this that we train the people. It is not transforming the man-made constitution into this, but taking away the deficiencies in the man-made constitution and making the purpose of the constitution to be always in the advancing, in the progressing, in the evolving direction.

It is a different technology. The present technology of only the laws of the country is based on punishment and police and military. Some laws engage the people and give them some money, others detain them and do not give them money. All this is on a very relative field of operation.

But the Constitution of the Universe is on a more basic level of consciousness. Consciousness is trained to be completely familiar with Natural Law, total Natural Law, by transcending and going beyond space and time. There in the self-referral field of the Unified Field is the whole Vedic Literature of the Itihasa, Puranas, Smritis, and Shrutis. It is a beautiful sequentially evolved literature of the Constitution of the Universe.

Somewhere, sometime, someone, some press man asked me, ‘Is the Constitution always written?’ I said, ‘Yes, it must be written so that people can read it and know it and pass it on to others.’ And he said, ‘Where is the written Constitution of the Universe?’ And I said, ‘Yes, you have not been told. It is called Veda, the Vedic Literature.’

Veda–Shruti, Smriti–has its own terminology. Every field of knowledge has its own terminology from its gross value to subtle value to subtler value. This is how science has been probing into finer and finer values. Now science has come on the unified level. This unified level is so fine that it is the reality which puts the two things together–dynamism and silence together. They become one thing. That is the unmanifest field–a complete unmanifest field; that is Constitution of the Universe.

Cosmic Hum & Ved

Nature Murmurs To Itself

History of the Movement Book, Page 496

The meaning of the word ‘self-referral’–‘self-referral Unified Field’–comes to us from Vedic Science in its description of the Ved. The marvel of Vedic Science is that in the Vedic expressions–‘AGNIM ILE PUROHITAM…’–the sound and the form are the same. The sound and the script, the words in sound and form–that is the hum at the unmanifest basis of creation, but that hum is so distinctly heard that one could imitate it in speech.

This experience belongs to that supremely pure awareness which is fully cognizant of its own complete reality, on the level of all five senses. That awareness is so pure that it knows its own self-referral value: only the self-referral value could notice these little ups and downs of its structure–‘ag-ni-mi-le…’ Ā collapsing to ‘G’ … this collapse takes place on a level where there is no distinction of alphabet. In that akshara, or collapse, is the beginning of symmetry breaking.

The process of symmetry breaking is an eternal, continuous phenomenon. At every moment, at every minute particle of creation–in the self-referral, unmanifest basis of creation–this phenomenon of spontaneous symmetry breaking is going on, and this is expressed by ‘ak’–infinity collapsing onto its own point. This is the pulsating universe, and what is pulsating?–the Self. The Self is infinity, the Self is the point, so there is a self-referral performance of the Absolute.

This relationship is the Veda–the relationship of the knower with himself; the relationship of the knower, known and knowledge within the unified state of the unmanifest Self. From here is the emergence of the laws of nature and the spread of creation. This purest state of awareness is the total potential of Natural Law, the ground state of the whole universe. This is the murmur of nature onto itself, the murmur of para, the transcendent; from here arise innumerable and combinations of impulses, which structure the whole universe. So Ved is the reality of the universe at its source; the seed of the universe is agnim.

The mathematical descriptions of nature available in quantum field theories are descriptions by the intellect, which are grasped by the intellect. The intellectual description can at best view reality from the objective angle, in which the knower and known are separate from one another; the intellect and Being are separate. But the self-referral value is not on the level of intellect; it is the reality itself. The self-referral value is the Ved; the intellectual version of it is the whole body of Vedic Literature–Upangas, UpaVedas, Smritis, Vedangas, Itihasas and Puranas. These are the intellectually derived values of the self-referral value of Being, which is the Ved.

Creation & Dissolution

Beginning and Dissolution of Creation

Bad Mergentheim, 1964

Maharishi: As all of us, the animals and the birds and the insects and all–when the night comes, all sleep. At the dawn, all come out as they had been to sleep. Next morning everything comes out as before. In the night again all go to sleep.

So at the time of dissolution the entire field of creature, all beings, no matter what–man, angels and the animals and insects and all the different spheres of life–get into unmanifested state of existence, as if go beyond activity, activity ceases. At the time of creation all come out in their previous status–as we go to sleep and come out as we had been in sleep. Like that is the creation and dissolution going on eternally.

Question: Where is the beginning?

Maharishi: The first ray of the sun is the beginning of the day, the very first ray of the sun. Like that, that sound, subtlest state of sound is the beginning of creation.

Question: So what was yesterday?

Maharishi: Yesterday was also the day, yester–day. And in between yesterday and today has been the night. In between two days has been the night. Dissolution is the period in between two creations–past, previous one and the present.

Question: What was before that beginning?

Maharishi: Before that beginning was quietness. Before the day breaks there is night. And before the night had been the day. And that day had its own beginning. Every day has its own beginning, every night has its own beginning.

When the creation begins we call it creation. And when the dissolution begins we call it dissolution or the night-the cycle of life in the active state and life in the passive state. We go to sleep, we come out and we are awake. This is how creation and dissolution, one follows the other. And this cycle of creation and dissolution is eternal, it goes on.

Question: But that would mean that it is no development, it is only a repetition?

Maharishi: And repetition through all the phases of developments. See, when we come out we are awake during the day. We are not only awake, we do so many things. Not that we are awake, and we are asleep, and we are awake- and we are asleep. No, when we are awake we go through so many things, and there could be development and the reverse process, both could be there.

Creation–It Is Automatic

There is a system in creation

Kumbha Mela, 1966

Question: Is Mother Nature God?

Maharishi: God, almighty, as much as it is almighty. A tremendous amount of creation, how many worlds and all that solar systems and all. And everything is going on in a very smooth and harmonious way, automatic way. It is a big computer working behind it [laughter]. Tremendous. Then we say: ‘almighty intelligence’. We can’t hold it to be less than ‘almighty’. It is capable of everything.

There is a system in creation. Mango tree will only yield mangos. Guavas will only yield guavas. There is no accident in creation. The whole government is so perfect. ‘Almighty’. That’s why our attempt to associate with that almighty nature.

See, so many people can fool the government of man. They may sneak out here and there and do something against the law, and are not caught up and all that, but no one can escape the Almighty’s government. They must have punishment, this way or that way. This is the reason why all these religions [have] all these ‘Do’s’ and ‘Don’ts’ in the religion, ‘do this ‘and ‘don’t do this’, the emphasis of purity in life in all the religions. It is only due to have our life in conformity with nature, automatically.

We do good to others, help thy neighbour, do good to others, and the good will reflect spontaneously, we don’t have to. We do some bad, and then we feel ‘Aha, he has taken revenge on that’, but from some other side the revenge will be taken by nature. We don’t know, but something comes from side.

Creation–Its Structure & Presiding Deities

The basis of creation

Carmarthen, Wales, 1965

Maharishi: I said that the entire manifested creation comes out of the five elements and they are called earth element, air element, fire element, water element and space element. These five are at the basis of creation And these five are the result of three forces, three gunas, sattva, rajas and tamas. The sattva, rajas and tamas, these are the vibrations. They lie at the basis of the entire manifested creation.

These in their process of manifestation first give rise to ego, intellect, mind, senses. The subjective aspect of man is yet abstract. Ego, intellect, mind, senses, they are all abstract.

That abstract subjectivity has to find a working tool for action. Then in further stages of manifestation, these five elements spring up. And the combination of these five result in creation of various types, this objective creation, this whole body and all that.

Everything that is created, every object of creation, has all these five elements in it, but one of the five will be predominant. Like that there will be creation which has earth element dominating, there will be creation in which water element will be dominating, like that. Five channels of creation in which one of the five elements is predominating, even so all the five are present everywhere.

When we have creation, then we have least developed creation at one end and most highly evolved creation at the other end. They are the two ends of creation. Least developeda–inertia where tamas is full, inertia. And then stages of development, degrees of development and then the highest degree of development where the creation will be of celestial nature. It is all pure sattva, all light, celestial, bodies and everything made of all light, brilliancy, effulgence.

In all the five channels of creation, the top level of creation is the Almighty being dominated by that particular element. Another Almighty being dominated by that particular element. Another Almighty being dominated by that particular element.

These are just the degrees of evolution. And the highest degree of evolution on every channel, we call God, most highly evolved being or person, most highly evolved creature. They are already on the highest level of creation, almost one with the Omnipresent, but not one with the Omnipresent–almost one with the Omnipresent. The process of evolution finds fulfillment there in creation of an almighty being, almighty creature, almighty person.

Creation–What Is The Cause Of Suffering?

Cosmic Intelligence lacked one Intelligence

Squaw Valley, 1968

Question: I got an image of the cosmic intelligence before creation saying, ‘Okay now I am perfect and I am going to make a perfect universe, and I am going to watch it work, and I get a big charge out of it.’ So he makes the universe and some time goes along, and he sees it is not working out right, it is running down. So he says okay, I’ll send Krishna and I will fix it up. But the thing is he keeps having to do this. And I see him after several hundred cycles scratching his head and wondering what went wrong, I am perfect. How can I make a mistake? There is something wrong here because I keep having to fix it. Why couldn’t the cosmic intelligence just set things up so everything would run smoothly and it would just be all upward evolution and there would be no need for Krishna?

Maharishi: I think cosmic intelligence lacked one intelligence: it should not have made a creation because creation means many things. Many things means some less and some more and some more and some more. To create variety, the cosmic intelligence could not but create more evolved life, and when it creates more evolved life, more evolved means ability of greater knowledge, ability of greater power, ability of greater freedom. This one thing is worrying you. Freedom. In the process of manifestation of life, some is very low, some is very high, some is not free at all, completely bound, and a level of creation is there which is free to act.

Now, cosmic intelligence has filled absolute bliss and made it omnipresent in and out of everything. But because it had to create for the sake of cosmic creation, it had to create strata of life where life could be absolutely free. I can do what I like, really I can do what I like. That thing, even though bliss is omnipresent in and out, but because I am free, I may choose to live that bliss all the time, or I may choose not to live it. I may choose to go ahead on the path of evolution, or I may choose to go the other way.

So, this has been the difficulty of cosmic intelligence which it could not overcome with the desire of creating the universe. And cosmic intelligence could only work with a desire of creating big huge variety, entire cosmos. The man’s species, he had to create. He could have created differently. But he must have given to that nervous system freedom of action. It was inevitable. Because it leads life to better life and better life, like that.

Relativity has to have grades. Because of this freedom, it is not cosmic intelligence that scratches his head. It is the man who has to find his way out, and then it is the cosmic intelligence, by virtue of it being cosmic, that the entire set up of cosmic life is running automatically. The whole set is maintained in a channel, upward channel, systematically, always upward, upward. Higher life, evolved life, more evolved life.

But, man forgets his ways of life, he forgets that there is Being inside, he just forgets that it’s infinite energy and intelligence. For power he runs out, for knowledge he runs out, for happiness he runs out, for life he runs out. This is the deplorable state of human intelligence, that human intelligence brings upon itself. Aided by cosmic intelligence, human intelligence is cosmic. But when man doesn’t tune himself with the cosmic intelligence, then he has to scratch his head, now what to do, what to do, and every day and ten times a day, he has to scratch what to do, what to do. And the whole setup is so natural that when man has to scratch his head 100 times a day and all the men do like that, then the whole thing is shaken.

Naturally, someone comes and says come on, you are inside, experience it and be it and accomplish what you want and you don’t have to suffer and go ahead: meditate. The whole setup of cosmic intelligence is very, very automatic. And nothing to be blamed, only man has to be more fully developed and this will be with the knowledge of his inner potentiality.

Once we have our five-year-plan for the youth of the world going, and if we have created a pattern that every father will give a copy of the five-year-plan to his son on his 13th or 14th birthday–if this could be, in some way, if the children could start meditating and communicating to that cosmic intelligence within, to that Being, at the age of 13, 14 something like that, we’ll have all the people working in tune with cosmic intelligence and then Krishna would not be needed, nobody would be needed, and the whole thing would go on automatically in every home. Revivals would not be needed because extinction of knowledge will be missing.

Creator & Sthāpatya Ved

Total Natural Law Functions At Every Place

Maharishi’s Press Conference, 14. January 2004

Maharishi: Vedic Architecture draws its reality, draws its nuts and bolts, from the structure of the universe, galactic structure of the universe–so much of variety spread and continuously expanding.

And when we think who is getting it done–nothing less than Almighty God is doing it. And constantly doing it, that means it has made the law, Natural Law, it has made the Natural Law. Total Natural Law functions at every place.

So whosesoever is the creator–whosoever, it doesn’t matter what–whosoever is the creator, it is so competent as to set up the triggering of Totality of the unmanifest into the reality of the manifest. This triggering thing, that we have the knowledge from the tradition of our Masters and we have seen that it is very reliable. And that thing is nothing new, we have realized.

There is an axiom, an old proverb in the Vedic Literature and that is: ‘Brahmanam Parmam Shruti’. Where is the supreme prove, where is the supreme reliability? In the Shruti. What is Shruti? It is the expression of Smriti. What is Smriti? It is the expression of the unmanifest, the field of the unmanifest. That value is supreme authenticity to go by.

The construction value–there is a whole section of construction which is applicable to the construction of the body from the construction of consciousness and from the construction of cosmic consciousness the construction of the cosmic body.

So the body expansion is the expansion of variety. And no one does new expansion every day. It is the same old that is repeated day after day. The Vedic word for that is: ‘Yatah Purvam Akalpayat’–as it was before, so it pops up. The emptiness of the seat of mango will only pop up as a tree of mango. It won’t pop up as a tree of guava or a tree of apple or bananas, no, no.

There is a memory, there is Smriti, and where is this? This is in the hollowness, in the unmanifest value of the tree, just that. So all the principles of expression, they are all there available to us to know them on our visual level, on the level we can touch them, on the level we can hear them, on the level we can taste them, on the level we can smell them–all these five senses of perception. And then we can behave on them, all these five levels of action.

The whole system of expression of the unmanifest is to be included in the education of every person. And that will be unfolding the total value of his consciousness. That will be waking up the total Light of God within everyone. In whatever language we want to say, but the reality is that, that the individual has the potential to be the master of all that he surveys.

Creator–Creation

Both are the same thing.

Squaw Valley, 1968

Question: During the course you have spoken of two seemingly, slightly contradictory views of the personal god. One view is that he is the Creator of everything in the relative field. The other view would be that he is just the most beautiful manifestation of the Absolute, and is no more than just a manifestation of the Absolute as everything else in the relative is. Could you elaborate on that please?

Maharishi: The question about the God, whether he is the Creator of the universe OR he is the first manifestation of the Absolute. Both are the same thing. Because when he or she–Mother Divine or God–is the first manifestation, all that is created after that–the whole Creation–may be said to be coming out of this Creator. And he may be attributed the title of the Creator. Because every creation came out after him. Means: maybe from him. Maybe he designed... hm? So the first manifestation can as well be called the Creator. So that point is clear. [laughter].

Creator–The Capability Of The Ātmā Of Everyone

We Just Marvel At His Creation

Maharishi’s Press Conference, 14. January 2004

Maharishi: Whosoever has created creation. Whosoever has created man and whosoever has created the different levels of evolution of life from birds to animals and this and this, the whole galactic variety of creation–we just marvel at that. And that is why we say omniscient God, omnipresent God, the Light of God and ‘made in the image of God’.

The words are indicative of the Light of God already in man. And education is to unfold it. Every man should be capable of doing the fulfilment of his desire, whatever he desires, he should get it. Whatever means whatever.

When the unmanifest remaining unmanifest could create the variety of creation, that is the capability of Ātmā of everyone. Realizing this we think, we are offering a very reasonable perfection to all our mankind, to all our family members in the world. It is a great delight to do so.

Critizism & Sympathy

With All Love For Life In The World,

We Are Doing Everything Possible

Maharishi’s Press Conference, 15 December 2004

It is true that when people do not know it [‘Man is made in the image of God’], how they can act on it? So we sympathize with them. We have no right to criticize them; we have no right to be angry with them; we have no right to discard them. No. We have not yet given them the light. If they make mistakes in the darkness, we have not given them the torch of light. So when they tumble down and break their knees and heads on the dark road, we can only sympathize with them.

With all sympathy, with all love for life in the world, we are doing everything possible to introduce this field of knowledge, which is Total Natural Law, total intelligence, from point to infinity. Ved is just that move of infinity to its point. Ved is defined in terms of the flow of infinity. And where does infinity flow? Infinity flows to its point. It is difficult to grasp infinity, but you can certainly grasp the point of infinity, and the point of infinity is as good as infinity.

Our programme is very beautiful. We are very fond of using it for our children. Now we want to establish centres of knowledge, because centres of education are everywhere. But the education is a very limited sort of thing. It is not producing enough knowledge in four, eight, ten, sixteen, twenty years; the children are not able to make use of their full brains. That is the reason their thoughts are not totally effective. They can go so far, and then tumble down, problems come, and suffering comes–all those things.

It is very good. Our profession puts us in a position where we have no right to criticize; we have only the right to sympathize–not criticize, only sympathize and produce the effect.

Darwin & Evolution

There is no chance in nature

Carmarthen, Wales, 1965

Maharishi: To understand evolution, we can sympathize with Darwin, because he laid out life lesser evolved and life more evolved and more evolved. That line of thought is the line of evolution, yes. The bud evolving into a flower and the child evolving into a youth and age and then after death evolution is...like that.

Had he (Darwin) dived into Being, he would have known that there is no chance in nature, everything is well set. It is an automatic machine(?). Not by chance a mango will come up in an apple tree [laughter] There is a definite procedure of evolution everywhere and a system. Creation is not a chaos, it is a well disciplined, well set and automatic system of evolution. The nature is very well laid out, most efficient.

That change of species is also in accordance with certain laws. This will happen and then the species will change, otherwise it will not. Something of a particular nature is to happen to produce something. There is an order in creation. If the species don’t change, they don’t change according to certain laws or if they change, they change according to certain laws...

Death–In The State Of Enlightenment

The experience of death of an enlightened man is the same experience of transcending

Squaw Valley, 1968

Maharishi: When an ordinary man leaves his body it’s a very great pain. When a realized man leaves the body it’s the experience of greatest happiness–bliss. Why? Because the state of enlightenment comes by many times becoming unaware of the body. Metabolic rate comes to nil. Million times the metabolic state has come to nil. And in that state what we had experienced? Bliss consciousness–during meditation. Because the state of enlightenment is the result of millions of times getting to that time of pure awareness, transcendental, that means physically the body comes to that restfulness, comes to that restfulness, comes to that restfulness.

During meditation the mind becomes finer and finer and finer, and then disassociates itself with the body. Prana also–that is breath–becomes finer and finer and finer and finer, and then eventually in the transcendental consciousness, disassociates itself with the body. So, senses: based on the finer aspect of the senses start function finer finer finer, finest aspect of the senses start functioning. And then the senses remain behind, the area of the senses remains behind and they are no more in the transcendental awareness.

What is happening during that: the Prana is disassociating itself from the body, and the mind disassociates itself from the body, senses disassociating themselves from the body. All this disassociation of the subtle body, or the inner man, has been a habit. And the experience has been: when all these disassociate from the body, then bliss consciousness is the direct experience. And therefore, as long as the machinery is functioning with the disassociation of these subtle aspects, the experience is that of pure consciousness or bliss consciousness. So the last experience that the body can give will be of bliss consciousness when the subtle body starts disassociating itself and drops off. This is the time of death. So the death of a enlightened man is just the same phenomenon of transcending and gaining transcendental consciousness.

Whereas in the case of others who have not experienced the inner man’s disassociation from the body–who have never experienced that–then it is a very terrible thing for the eyesight to disassociate itself from the eyes. It’s a very terrible thing for the sense of touch to disassociate itself from the hands. Like that. Very terrible experience of pain. Very great. For the sense of hearing to disassociate itself from the ears, from the whole machinery.

You can imagine how a man cries if his house is not insured [laughter]. If he is not hooked to safety, not insured. Then if the house begins to fall, and burns away. He cries out and sees that oh, what beautiful ceiling I made, with such great labor and such great love and this and this, and now it is falling off and falling off and falling off. Everything that he built so dearly and with such great love and joy and labor–all that is falling off. He starts crying at the fall of everything. Such a great pain at the time of death–for someone who has not known how to disassociate himself from his body.

And in Transcendental Meditation, every time we get disassociated from the body, and that time the experience is bliss consciousness. Great experience. It’s like someone whose insurance is much greater than the value of the house [laughter]. When it begins to burn, he puts a little more petrol there [laughter]. He enjoys that. Because it is hooked to safety. So it’s no loss.

So the experience of death of an enlightened man is the same experience of transcending when we meditate. So that is bliss to the enlightened and the greatest suffering to the ignorant. This is the difference. And that’s why–he’s always ready to die. Doesn’t matter what. Always ready to die means: he is not ready to DIE, but he doesn’t mind dying anytime. He’s awaiting death.

Death–What To Say To A Dying Man

‘Feel The Presence Of God Around You’

Squaw Valley, 1968

Question: If you are in the presence of someone who is dying, what would you say to him, and how would you guide him?

Maharishi: Depending upon the man who is dying. If a man is dying, and if I can have a word with him, I would just tell him ‘Feel the presence of God around you’. ‘Just the word ‘of God around you’–let him have this feeling of God, just God. God is a word which he has heard during his lifetime, whether he believed it or not. But that is a word something holy, something high, something elevating. And this is the word of God that I’ll whisper on the ears of a dying man. And that will elevate his consciousness to some level or the other.

And that is all our concern–elevate the level of consciousness, something. And the word of God–I can’t think of anything else other than whispering the word of God in his ears, giving him a lift. Whatever lift towards the end he could get.

Question: What if one of us is dying and not yet having reached Cosmic Consciousness, should we begin to meditate as we are dying?

Maharishi: That’s right. Mantra and meditation, and immediately the mantra will take us–because it is our habit–it will take us deep down there. And if we leave the body established in that field near about the celestial, that is the field we are going to. That is the field we are going to.

Defence–Eliminate The Tension In The Atmosphere

The road on which the enemy proceeds is the sin of the nation

Carmarthen, Wales, 1965

Maharishi: If the army, if the soldiers of a country meditate, no armies will come up against them. Nature will handle the situation. During this time of war in India I had two, three days. I wrote a small pamphlet that is ‘Science of Defence’. And in that it was shown that the calamity that comes, either on the individual or anyone, is the result of one’s own sin, the result of one’s own doing, whatever. The misery comes and to whom forever it comes.

If people meditate and gain more influence of Being in their life, nature will be harmonious. The need of defense arises when the enemy raids. The road on which the enemy proceeds is the sin of the nation. And the Science of Defense demands something to be done by the people in the nation, so that the enemy does not come on the border. And that is elimination of the tension in the atmosphere.

And I said, even if the military personal, who are to be the victims of war and the families of those people, who are to be the victims of the disaster of war, if they meditate–and they might be numbering one out of thousand in the whole population–and if they meditate morning and evening for half an hour, no enemy will be produced in the atmosphere. And this will be eliminating the need for defense by military operation.

The life of the military people is meant for maintaining security of the nation. It is one thing to allow the enemy to grow and allow him to come to raid and it is another thing to disallow the enemy to grow anywhere. So why not the defense starts from the beginning of the enemy? Why should it start only when the enemy has come to the border and is already raiding? ‘Nip it in the bud’ and it is easier to ‘Nip it in the bud’.

It is by the people meditating regularly morning and evening. And I made a call to the civilians to help the military, because it is the young men of every family that go to military and as a result of that families feel a disaster and all that. So why not mothers at home and sisters at home meditate, so that the clouds may not gather in the atmosphere. This is the ‘Science of Defense’ which does not need our people to go and die and kill and all sorts of misery.

Deserve & Desire

The Desire Is Fulfilled In Deserving

Kumbha Mela, 1966

Maharishi: Having gained that status, having experienced that unlimited consciousness, that field of the Almighty, then we intellectually understand like this, that to gain that support of the almighty nature is not only within man’s reach, but it is automatically lying at hand to be spontaneously used.

Question: The desire is fulfilled in deserving?

Maharishi: In deserving, in deserving. Once we deserve then any desire will be spontaneously fulfilled. ...As long as man has not gained the ability to fly he thinks ‘If I begin to fly, I’ll fly there and I’ll fly there and I’ll fly there’. And once he gains that ability to fly, flying seems to be just a gossip (?) [laughter]. Once we have the desire deserved and then one finds fulfilment in that.

Deserving Ability

We have only to be true to ourself

Kumbha Mela, 1966 (audio 8/9)

Maharishi: We don’t have to use the almighty nature, it is there for spontaneous use. See the spontaneity of help from nature? We don’t have to request or do anything to get support of nature. Just an aspiration and that is the aspiration of the almighty nature and it is carried out quick. This is what they say ‘First deserve and then desire’. Once we deserve and we deserve by making full use of all the aspects of our life–mental, physical, spiritual, all aspects of life. And once we begin to make full use of our own individual existence, there is that unlimited power of nature to support us.

‘God helps those who help themself’. Helping themself means, you bring out all what you have inside. And if you are able to help yourself, if you are able to come out with what you are fully, then the power of nature is there to support. ‘God helps those who help themself’. It is only when we are true to ourself. You don’t have to be true to Mother Nature. We have only to be true to ourself. And be true to ourself means, when we speak, the speech should have full support of Being. Then we are true to ourself. Otherwise we have reserved Being, have kept Being out of speech. And then speech will be weak. Then we are not true to our speech. We are speaking baselessly.

If our action, the field of action, is not supported by Being, then we have kept aside, kept in reserve, some precious part of our life and we are not exposing it to the outer gross. That means the whole outer field of action is baseless. That means we are not true to action, because we are not providing the very basis to the action. So we are not true while we are acting.

Like that, if we are true to ourself means, all the different components of our life are in good harmony and are well disposed to every aspiration of ours, to every action of ours. Then we are truthful to ourself and in this state the entire force of almighty nature lies at hand to be used spontaneously.

The beauty is that we don’t have to do anything to use it, no, we have only to stand on our feet [laughter]. And the feet of life is Being. So when our life stands on the feet, means stands on the basis of Being, then we are supported from all sides. And if can’t stand on our feet, then we have to be dependent on others all the time.

To gain the support of almighty nature our every aspiration must be supported by all aspects of our existence. If we don’t gain the support of different aspects of our own individual life, how do we deserve the support of the almighty Nature? And even if one expects, the expectation will be futile, it never becomes to be fulfilled. See, the business man who does not put all his wealth in the market, how he can gain the profit of the whole market? Some millionaire, if he goes to the bank for ten thousand rupees–ten thousand, (this is) nothing, you have millions, a millionaire you are and you bring out your million and then we could give you another million or two million. But if you are reserving your million, asking for a few thousand, who will give you?

No, once one is fully out... As long one has reserved in oneself–he should bring out the reserve, if he wants more and more effect. And if one is exhausted, fully brought out, all Being, supporting thought and action, and then there is nothing within the scope of the individual life that could be brought out more into the field of action. Then the force of almighty nature is there to support.

If one has not brought out himself fully, then if he wants more support, fine, bring out from one’s own Self. And if one is not able to bring out from one’s own Self the reserve, then he is incapable of using whatever is given to him. What is the proof then that if the almighty nature begins to support, he will be able to use it? Incompetency of using one’s own reserves, brings proof to the almighty nature that no more he deserves to be given from our side.

Question: The greater the investment does not necessarily mean the greater the profit

Maharishi: At least greater stability in business, and that is all that is needed. And profit will be there in proportion to the investment. The profit is always in proportion to the investment. Less investment, less profit–more investment, more profit. And the banks are very willing to pay to a flourishing business man [laughter]. Unlimited (...) of the bank is open to those who flourish.

Desire–Do Not Strain After Your Needs Of Life

Keep Your Desire Turning Back

Keep your desire turning back within and be patient. Allow the fulfilment to come to you. Resist the temptation to chase your dreams into the world. Pursue them in your heart until they disappear into the Self, and leave them there. It may take a little self-discipline. Be simple, be kind, stay rested.

Attend to your own inner health and happiness. Happiness radiates like a fragrance from a flower and draws all good things towards you. Allow your love to nourish yourself as well as others. Do not strain after your needs of life. It is sufficient to be quietly alert and aware of them. In this way, life proceeds more naturally, effortlessly.

Life is here to enjoy.

Deva Prabodhini Ekadashi Puja

The treasury of the Global Country of World Peace

Day of Awakening, 12.11.05

Now we have all the Devatas wake up and from their side they are coming together asking what we want. So we are telling them, please from your level you decide and we want all that is possible for you to give. So they seem to be coming to us through the window of treasury of Raja Ram. The treasury of the Global Country of World Peace. And through the finance minister all the doors of the treasury from all directions are now open and all the devatas asking us what you want. And our request to them is, how much you are satisfied with us, please give us your blessings, your parental role for us. At least on our globe, in our world we want to see all our people peaceful, happy, fulfilled, integrated, fully enlightened and in possession of all possibilities. Creativity which will be unlimited, unbounded, eternal and ever-lasting. This is what our reply to the fully awakened all the devatas today. And that is the gift that has been coming on from Guru Purnima.

Devata–We Call It ‘Creative Intelligence’

It Is Wrong To Interpret Devata

In Terms Of God

Maharishi’s Press Conference, 9 July 2003

Maharishi: ‘Devata’ has been very wrongly, very, very, very, wrongly interpreted as ‘God’. But foreign interpreters of Ved have called it ‘God’. And they have created such great confusion–one God or many Gods. The whole gossip went into all ignorant arguments and all that.

Devata–we call it ‘creative intelligence’. And thousands of qualities of creative intelligence in the field of dynamism and thousands of qualities of creative intelligence in the field of silence. Thousand names of Shiva and thousand names of Vishnu and thousand names of different devatas. Devatas, Devatas, Devatas.

It is wrong to interpret devata in terms of God. But it doesn’t matter whatever we call it. Its content is diversity within the unity of silence. Diversity within the unity of dynamism. Unity of dynamism and unity of silence, both are just one thing, unity.

It is a beautiful, comprehensive picture. So practical to be owned by every awareness. And this is what we are informing the world. And the fortunate people will take it for their own real blossoming of their cosmic potential. And that will help the world.

Devotion (Assorted Quotes From Maharishi)

Devotion Is The Simplest Form

Of Awareness

If a man wants to be a true devotee of God, he has to become his pure Self; he has to free himself from those attributes which do not belong to him, and then only can he have one-pointed devotion. If he is enveloped by what he is not, then his devotion will be covered by that foreign element. His devotion will not reach God, and the love and blessings of God will not reach him.

***

Devotion is the quality of a melted heart, and heart melts when awareness expands. Devotion is both love and intelligence. Devotion is a deep state of appreciation and love along with the ability of understanding. Devotion is a more sophisticated quality of love. Love is unifying, devotion is also unifying, at the same time elevating.

***

Devotion is just the expression of a melting heart. It really begins from cosmic consciousness. When boundaries have been removed, then the heart can begin to flow. A slight wind can make the water in a pond rise into waves, but if the pond is frozen, not even a cyclone can move it.

***

Devotion to the Creator grows out of an increased appreciation for the fine details of His creation. Devotion is not something which can be practiced as such. It is the spontaneous display of a purified life, where one’s appreciation of creation is so minute, so overwhelming, that this gets one sold out to the Creator.

***

Devotion is the simplest form of awareness. It is most natural. There is nothing more thorough, nothing more innocent, nothing more Divine. Purity of the heart means feeling every act, every thought, every perception as the Grace of Mother Divine, the Glory of God.

***

Devotion is the finest aspect of love–the means to grow in devotion to God. The first impulse of tender love and devotion is felt between mother and child.

Devotion To The Master

Devotion Creates Affection In

The Heart Of The Master

Naturally it [Brahma Vidyā] can be imparted only to those who are at least willing to receive it. Their willingness is judged by their readiness to receive, and this in turn by their one-pointed attention in faithful devotion to the master.

Faith makes the student a good assimilator of knowledge. Devotion sets him free from resistance and at the same time influences the heart of the master, whence the spring of wisdom pours forth. Devotion on the part of the disciple creates affection in the heart of the master.

When a calf approaches its mother, the milk begins to flow from her udder, ready for the calf to drink without effort. Such is the glory of devotion and faith in a disciple. He surrenders at the feet of the Master and cuts short the long path of evolution. -Maharishi (Bhagavad-Gītā)

Devotion–Love, Attachment, Reverence

Devotion Is An Automatic Process Through Transcendental Meditation

Bad Mergentheim, 1964

Question: What is meant by devotion?

Maharishi: Devotion is love, attachment and reverence–love, attachment, reverence. These maybe said to constitute devotion. Devotion to mother, devotion to father, devotion to teacher, devotion to God.

With Transcendental Meditation the mind grows and the heart grows. Man becomes more capable of devotion and eventually, when he is capable of the devotion to the unbounded, unlimited, almighty Being, then he is capable of devotion to God.

As consciousness grows, devotion naturally gets deeper and deeper. As the size of the pond grows, becomes bigger, the waves become deeper automatically.

So what we have to do to increase devotion in us is, expand the capacity of the heart and mind. And the capacity becomes unlimited when we transcend. So to increase devotion we have to keep on transcending and the pond of our heart becomes bigger and bigger and the waves become deeper and deeper naturally. It is an automatic process.

You have seen ever since you have started meditation, you are able to enjoy life more, it is very natural. You enjoy everything. And the joy is deeper and great. The joy is such that things that used to tack the mind and heart, they fail to tack. This means the heart and the mind are growing in their capacity.

Devotion–The Search For Ātmā

Devotion Is Supreme

Among all means of liberation, devotion is supreme. To seek earnestly to know one’s real nature–this is said to be devotion. In other words: Devotion can be defined as the search for the reality of one’s own Ātmā. (Shankara; Vivekacūdāmani)

Dhanur Veda–Any Disturbance Could Be Neutralized

The Disturbed Values Are Ordered

Maharishi’s Press Conference -21/5/03

Question: Last week, while speaking about the 40 branches of the Vedic Literature, Maharishi mentioned Dhanur-Ved. I’m familiar with many other Vedic expressions Maharishi has used, but what is Dhanur-Ved? And what is the role of that in creating the unified existence of life?

Maharishi: Dhanur-Ved is as translateda–Archery. Archery means you draw the arrow and leave it. And the arrow goes and pierces the target. The fulfillment of desire through Yagyas, through Graha Shanti, through the samskaras, those systems of purification that are detailed in the Vedic way of life, the systems of purification. All that is within the range of Dhanur-Ved.

Dhanur-Ved, you just shoot the arrow, it hits the target. So these systems of Vedic mantras, you recite this mantra from this Ved and that mantra from that Ved and this mantra from this Ved. The sequence of mantra here and there and there, and then you create a throw-off. That is the throw-off of your desire and it will hit the target. This is how the Yagyas produce their effect. So the whole Dhanur-Ved, Archery, involve thought force emanating from Ātmā, from the Transcendent and hitting the target and the target that is find in the Ātmā. So it’s a, like a circle. You start and you come back to the starting point.

In Rāmāyana, all the language of Rāmāyana, all the language of Mahabharat, language of the Puranas, it just deals with each of the 40 values of Vedic Literature. All these difference, out of which this Dhanur-Ved is one. And Dhanur-Ved one is to pronounce this thing from the level of the transcendence, and it goes and it becomes language and it hits the target, and hitting the target it gets absorbed in the infinity and the infinity is inside. So it is thought to be coming back to it again, in the inside.

Dhanur-Ved is a great science. All that we are talking about this Group producing effect of peace and we are explaining how coherence created neutralizes incoherence. The disturbed values are ordered. This is Dhanur-Ved. This is Dhanur-Ved. Any disturbance could be neutralized. Any disturbance could be neutralized. Same way as any ray of the lighted lamp neutralizes the darkness, that’s all, the darkness. Pierce through the darkness and eliminate it.

Dhanur-Ved is a great science, very great. Dhanur-Ved is a great science. All that we are bringing forward, the Vedic health care system, Dhanur-Ved will be completely involved in it. Gandharva-Ved will be completely involved in it. Ayur-Ved will be completely involved in it. Jyotish will be completely involved in it.

All the 40 values of consciousness are involved in any field of activity and any field of activity involve any field of silence. So it becomes very easy for us to understand the whole field by understanding every field in terms of dynamism and silence, silence and dynamism, silence and dynamism. Active, non-active. Active, non-active.

We come to speak in silence. Action and silence. Action and silence. So it becomes easier for us to understand the Totality and imbibe the Totality in our wakefulness so that action is in silence. Yogastah kuru karmani. Yogastah kuru karmani. Established in Self, you perform action. Established in Self, when you perform action, then you engage the infinite organizing power of Natural Law and fulfill your desire.

And this is Yoga and this is Vedic Karma and this is Vedanta. All the 40 values of the Vedic Literature come to be a living reality and that is how to live life. That is human life. That is human physiology. Otherwise, it is beastly or it’s birdly, like birds, like beasts, like animals. Uncultured, uneducated. Uncultured, uneducated. Uncultured, uneducated. And this is the present state of civilization, of civilization. It will get better and better.

Dhanur Veda–The Four Values Of Vedic Intelligence

Vedic Defense

An excerpt from

‘Celebrating Perfection In Administration’

For defense to be successful and invincible, it has to be scientific; and if it has to be scientific, it has to be Vedic. If the study of defense is not supported by the theories of physics, chemistry, mathematics, etc, then defense cannot be scientific. All theories of modern science uphold all disciplines of Vedic science because Vedic science is fundamental to modern science; whatever is Vedic that only is totally scientific.

Vedic defense has four different strategies with reference to the four values of Vedic intelligence: 1) Samhita 2) Rishi 3) Devata 4) Chhandas–Rik Veda, Sama Veda, Yajur Veda and Atharva Veda. The field of Samhita, being transcendental, is beyond reproach; it is eternally invincible–the state of absolute defense. This was the level of consciousness bestowed on Arjuna on the battlefield (by Krishna in the Bhagavad Gita); and this is the goal of all the strategies of defense.

The strategies of defense with reference to Rishi, Devata and Chhandas are the areas where defense strategies need to be created. These three areas are called adhyatmik, adhidaivik, and adhibhutik, and are with reference to Rishi, Devata and Chhandas. The means to create Vedic defense is to develop Vedic national consciousness–integrated national consciousness–coherent collective consciousness–which automatically disallows the penetration of any destabilizing influence in the country, and this will be made possible through a prevention wing in the military–an auxiliary defense force, using only 3% to 5% of military personnel. This prevention wing will practice the Vedic technology of defense–yogic flying–and create an abstract, but indomitable, invincible armor for the nation.

This Vedic system of defense is so intelligent and effective that it can be labeled as the ‘absolute strategy of defense’, because it quietly triggers the total creativity and total organizing power of natural law from the transcendental field of intelligence–the transcendental, invincible field of national consciousness–creating the effect of invincibility in national consciousness.

Thus, what we have described is the ‘yogic’ aspect of Vedic defense. This ‘yogic’ aspect of Vedic defense is with reference to the Rishi quality of consciousness, which is dedicated to the silent quality of Samhita. This is the adhyatmik aspect of Vedic defense–the total value of defense–which means that the integration of collective consciousness will always be maintained.

There is yet another aspect of the Vedic defense strategy and that is the daivik aspect of defense, which involves the devata aspect of Samhita–the dynamic aspect of Samhita–the unified dynamism of all the laws of nature. This aspect of defense is the adhidaivik aspect of defense, related to the influence of the grahas (planets), rashis (zodiac signs) and nakshaktras (stars), which are parts of the physiology of the individual, and have their counterparts in cosmic life. The grahas, rashis and nakshaktras project their positive and negative influences on the individual and on national life. It requires an all-time vigilance to ensure that their influence is always nourishing and supporting to life, so that individual and national consciousness is saved from any negative influence. In India this is called graha shanti (‘making peace with the planets’).

There is yet another, third quality of Vedic defense, called adhibhutik, which is the material means of defense, the physical means of preventing the enemy–defense through the use of weaponry. The main subject matter of this aspect of Vedic defense is available in Dhanur-Veda and Sthapatya-Veda. These three–the adhyatmik, adhidaivik, and adhibhutik means of defense–are a complete, self-sufficient means of defense. The adhyatmik and adhidaivik means of defense serve as in indomitable, strong foundation for invincible defense.

Dhanur Veda–The Human Physiology

Biochemistry, Enzymes, Immune System, Vertebral Column

from

‘Human Physiology–Expression of Veda and the Vedic Literature’

Dhanur-Veda represents the invincible quality of pure consciousness, which is always able to maintain its undisturbed, unchanging, and self-referral pure nature while upholding all transformations in the manifest creation. Their invincible quality insures that all diversity and change are maintained in the evolutionary direction, in perfect balance and order. Dhanur-Veda has a Devata predominance.

In the physiology, it is represented by all that maintains continuity within evolution and change. This is seen in the DNA, the biochemical and enzymatic reactions, the immune system and the skeletal system. For example, the DNA, in its self-referral silence and dynamism, is projected into the entire human physiology (the ‘Self’ of DNA–Ātmā–is projected into the entire diversity of the Body–Brahm).

The biochemical reactions project and change one state into another. This ‘projecting’ and ‘changing’ of one state into another is similar to the theme of ‘bow and arrow’ in Dhanur-Veda (Dhanu means bow, Dhanur-Veda is the knowledge of archery; the arrows represent the value of transformation.) The biochemical reactions are constantly transforming all the components that structure the human physiology. There is a dynamic state of equilibrium or homeostasis. Molecules are being continuously destroyed and new ones produced. Yet the body maintains its structural and functional integrity. This shows the invincible aspect of the physiology, which maintains continuity in change.