Dillbeck MUM - Experience of The Ved

About the Author
Michael Dillbeck Graduate received School his B.A. where 1976 the and in is at Professor Maharishi cum summa he of Psychology International laude from in and Dean University. Benedictine 1973 and of the He Colhis
lege in 1972. He then went to Purdue University as a University Fellow, Ph.D. widely such in on received his M.S. Dr. foundations research coherence, reduction psychology. Dillbeck has published Vedic on cognitive and im-
theoretical empirical as EEG
of Maharishi perceptual of crime and rate,
Psychology flexibility,
testing
its predictions
variables
reduced anxiety,
proved quality of life in society.
He is also co-editor of Sci-
entific R e s e a r c h on M a h a r i s h i ' s T r a n s c e n d e n t a l Meditation and T M - S i d h i P r o g r a m : C o l l e c t e d P a p e r s , V o l u m e 5 .
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Experience of the Ved

Realization of the Cosmic Psyche by Direct Perception: Opening Individual Awareness to the Self-Interacting Dynamics of Consciousness
Michael C. Dillbeck
M a h a r i s h i International University Fairfield, Iowa, U.S.A.
Abstract This article outlines of the the description, from Maharishi Mahesh within the Yogi's Vedic Psychology, of human awarein-
of experience or
Ved the perception, This realization
simplest form
ness, of the self-interacting dynamics of the unified field, the field of pure consciousness cosmic psyche. is described by Maharishi as developing through of pure consciousness, the Ved. cultured by "Ved" his programs, creasingly dynamics el ing, of pure refined experience of the field self-referral is the of the field Tran"pure the levVethe of knowwhich
scendental Meditation and TM-Sidhi of pure
until one clearly experiences the internal termed means
consciousness,
knowledge." Pure knowledge is knowledge of the unified field of natural law on consciousness complete "Samhita" where of natural comes knower, law, the process and known are unified. Inherent in pure knowledge, organizing power according to Maharishi through ability the the
dic Psychology, rience the contrast proach of the to
field of pure consciousness gives rise to all manifest existence. Therefore, with the expeself-interacting the knowledge science, dynamics of consciousness enrichment to fully objective subjective utilize In apaporganizing power of modern of nature for the the of individual and collective available law the through through life.
of nature's functioning knowledge
of natural through
proach of Maharishi of the knower and his edge. Maharishi pure consciousness, ucation which can social fulfillment,
Vedic Science and his or her environment
Vedic Psychology directly enriches the life very process of gaining knowlthe field of
Vedic Psychology thus emphasizes knowledge of the Self, as the basis of all other knowledge. and thereby create
This is the foundation of an edon Earth.
deliver the ability to make full use of natural law for personal and what Maharishi describes as Heaven
This is the sixth article in a series introducing the Vedic Psychology of Maharishi Mahesh Yogi. Address correspondence to: Department of Psychology Maharishi International University, Fairfield, Iowa 52557 Modern Science and Vedic Science, Volume 3, Number 2, 1989 1989 Maharishi International University
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MODERN SCIENCE AND VEDIC SCIENCE
Contents
Introduction E x p e r i e n c e of the V e d : E x p e r i e n c e of the Self-Interacting D y n a m i c s of the Field of P u r e C o n s c i o u s n e s s T h e M e c h a n i c s of D e v e l o p i n g the E x p e r i e n c e of the V e d E x p e r i e n c e of the V e d : P u r e K n o w l e d g e and Infinite Organizing P o w e r Pure Knowledge Infinite O r g a n i z i n g P o w e r C o n s c i o u s n e s s and Natural L a w : T h e Perspectives of M o d e r n S c i e n c e and M a h a r i s h i V e d i c Science 136 R e s e a r c h Indicating G r o w i n g K n o w l e d g e and O r g a n i z i n g P o w e r of Natural L a w through the E x p e r i e n c e of Pure C o n s c i o u s n e s s C o r r e s p o n d e n c e B e t w e e n the Principles of Maharishi V e d i c Science and those of M o d e r n Science T h e self-interacting d y n a m i c s of c o n s c i o u s n e s s and natural law K n o w l e d g e and organizing p o w e r of natural law Conclusion 141 145 147 139 139 119 120 123 126 131 118
Introduction
oth m o d e r n science and Maharishi
V e d i c Science inform us that the w o r l d
a r o u n d us c o n t a i n s deeper strata of natural law than those we perceive on the surface level of physical existence. At the deepest level, the foundation of o b -
j e c t i v e reality is the unified field of natural law, a field of infinite d y n a m i s m and selfinteraction, the field of pure intelligence in nature. Q u a n t u m physics has recently g l i m p s e d this field as the unified source of all matter and force fields (Hagelin, 1987). F r o m the perspective of Maharishi V e d i c P s y c h o l o g y , the unified field is identified as the field of pure c o n s c i o u s n e s s , the c o s m i c p s y c h e ( O r m e - J o h n s o n , 1988). A l t h o u g h p h y s i c s p r o v i d e s an intellectual u n d e r s t a n d i n g of the unified level of natural law, this k n o w l e d g e is inferential rather than a matter of direct experience. Maharishi Vedic P s y c h o l o g y , h o w e v e r , adds a subjective m e a n s of gaining k n o w l e d g e that leads to the direct e x p e r i e n c e within c o n s c i o u s n e s s of the self-interacting d y n a m i c s of the unified field of natural law. T h i s r e m a r k a b l e prospect that the individual can experience the deepest functioning of the l a w s of nature p r o m i s e s to transform the current understanding of the relat i o n s h i p b e t w e e n h u m a n life and nature, and to provide n e w levels of mastery of natural law for the benefit of m a n k i n d . T h e scope of Maharishi V e d i c Psychology is t h u s from abstract principles describing the highest d e v e l o p m e n t of h u m a n experience to p r o f o u n d practical applications of those principles to enrich h u m a n life. Maharishi V e d i c P s y c h o l o g y is the formulation of M a h a r i s h i ' s principles g o v e r n ing the functioning and full d e v e l o p m e n t of individual and social life, including the
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EXPERIENCE OF THE VED
practical t e c h n o l o g y to foster this full d e v e l o p m e n t , the M a h a r i s h i
Transcendental M e d i -
tation and T M - S i d h i programs. T h e foundation of this n e w and yet most ancient p s y c h o l o g y is the deepest and most universal level of consciousness, the field of pure cons c i o u s n e s s , or c o s m i c psyche. T h e source of Maharishi V e d i c Psychology is his V e d i c S c i e n c e , w h i c h is c o n c e r n e d with the d y n a m i c s of natural law expressed in the V e d and t h e V e d i c literature and with their application to raise the quality of h u m a n life to an ideal state. T h e experience of the Ved is a topic which addresses the foundation of M a h a rishi V e d i c P s y c h o l o g y in his V e d i c Science. T h u s , the present article d r a w s extenV e d i c Science as well as sively u p o n the description of the Ved found in Maharishi
M a h a r i s h i ' s description of these most fundamental d y n a m i c s of natural law. T h e article b e g i n s with a brief definition the Ved and of experiencing the V e d . It then d e s c r i b e s from the perspective of M a h a r i s h i V e d i c Psychology the stages of d e v e l o p m e n t leading to the experience of the Ved. T h e final two sections discuss the V e d a n d its relation to h u m a n life and to nature m o r e broadly. T h e first of these sections d e scribes the Ved as a structure of knowledge, termed "pure knowledge," and as the organizing p o w e r of natural law inherent in that k n o w l e d g e . T h e final section analyzes the relationship b e t w e e n c o n s c i o u s n e s s and natural law from the perspectives of m o d e r n scie n c e and M a h a r i s h i V e d i c Science.
Experience of the Ved: Experience of the Self-Interacting Dynamics of the Field of Pure Consciousness
E x p e r i e n c e of the V e d is the direct apprehension of the self-interacting d y n a m i c s of p u r e c o n s c i o u s n e s s , the unmanifest d y n a m i c s of the unified field of natural law ( M a h a rishi M a h e s h Y o g i , 1986a; Dillbeck, 1988; O r m e - J o h n s o n , 1988). T h i s occurs at the d e e p e s t level of the i n d i v i d u a l ' s a w a r e n e s s in the state of pure consciousness the e x p e r i e n c e of the c o s m i c psyche, the Self. A c c o r d i n g to Maharishi (1985a), t h r o u g h rep e a t e d e x p e r i e n c e of pure c o n s c i o u s n e s s , the individual a w a k e n s to its intrinsic selfreferral d y n a m i c s , the V e d . As discussed in a previous article on Maharishi Vedic P s y c h o l o g y (Dillbeck, 1988), these d y n a m i c s arise from the self-referral quality of pure c o n s c i o u s n e s s . That is, pure c o n s c i o u s n e s s , b e i n g a w a k e to itself, creates the distinction b e t w e e n k n o w e r (Rishi), process of k n o w i n g (Devata), and k n o w n ( C h h a n d a s ) within its unified state ( S a m h i t a ) . T h u s , within the self-referral state of c o n s c i o u s n e s s b o t h unity and the seed of diversity are lively. P u r e consciousness, being simultaneously o n e a n d three, m a y be understood as b e i n g in continual transformation, and these selfreferral d y n a m i c s constitute the V e d . T h e m e c h a n i c s of transformation between o n e and t h r e e are elaborated through an infinity of c o m b i n a t i o n s of the three basic e l e m e n t s of k n o w e r , p r o c e s s o f k n o w i n g , and k n o w n within pure c o n s c i o u s n e s s . A c c o r d i n g t o M a h a r i s h i t h e s e " i n n u m e r a b l e qualities of self-interaction" in pure c o n s c i o u s n e s s are t h e i m p u l s e s of natural law that structure the infinite variety of manifest e x i s t e n c e . In Maharishi's (1986a) words: Innumerable tendencies are arising in creation. From this one can imagine there must be innumerable qualities of self-interaction in the self-referral state of consciousness. Vedic Science completely reveals the knowledge of that reality, where the innumerable values of the
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knower, the known, and the process of knowing are contained in that sea of consciousness. Thus the perpetual continuum of the self-referral state of consciousness is known to be responsible for the infinite variety of creation. (p. 30) W h e n o n e experiences natural law as the d y n a m i c s of o n e ' s o w n self-referral consciousness, according to Maharishi one gains direct access to the deepest internal m e c h a n i s m s of nature. T h r o u g h this experience, the individual enlivens the organizing p o w e r of these natural l a w s for the benefit of his or her o w n life and of the w h o l e environment. In the W e s t , the V e d has b e e n c o m m o n l y misunderstood as a set of b o o k s . In contrast, M a h a r i s h i (Maharishi International University, 1974) has described the Ved in the following w a y : Where is the Ved? In India? No. In the Himalayas? No. In any part of the world? No. In any phase of the finite? No. Then where should we look for the Ved? The Ved itself answers the question of its location. It says: . . . in the imperishable transcendental field pure awareness, pure intelligence, pure consciousness. What then is the Ved? Is it the books of Sanskrit hymns? Here also, the answer is no. The four books known as Rig-Ved, Sama-Ved, Yajur-Ved, and Atharva-Ved are not the Ved; books serve to record the words of Vedic literature, but they themselves are not the Ved.... Ved is the home of all the impulses of creative intelligence. How can one come to know the Ved, which is located in the transcendent and which is the home of all the impulses of creative intelligence? By developing pure awareness, the one key to Vedic study. . . . The development of pure consciousness is the key to all knowledge and the prerequisite of Vedic study. (pp. 195-196) M a h a r i s h i g o e s on to bring out the practical value of the experience of the V e d : What is the purpose of knowing the Ved? The purpose is to live the wholeness of life. . . . The study of the Ved has its purpose in structuring the home of all knowledge in one's awareness. Thereby one owns the home of all the impulses of creative intelligence and gains maximum effectiveness in every action, leading to the most rewarding achievements and to fulfillment the wholeness of life encompassed in every wave of living. . . . That is why, to know Ved, one is advised to develop the holistic value of awareness unbounded awareness, pure awareness, transcendental consciousness. And on that level of awareness alone can the value of all knowledge be gained; on that level of awareness alone can the significance of the Ved be a living reality. (p. 196) B e c a u s e the V e d resides in the transcendental field of consciousness, Maharishi points out that one can k n o w it only by discovering it through o n e ' s o w n experience of the self-referral state of c o n s c i o u s n e s s , transcendental consciousness.
T h e Mechanics of Developing the Experience of the Ved M a h a r i s h i describes experience of the V e d as different from the ordinary cognitive activity of the w a k i n g state of c o n s c i o u s n e s s . Processes of perception, feeling, thought, and d e c i s i o n involve the reception, transformation, and abstraction of e n v i r o n m e n t a l
1
For a description of the seven states of consciousness in Maharishi
Vedic Psychology, see Alexander and Boyer, 1989.
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information, in interaction with m e m o r y from past experiences and the individual's present activity and goals. As described in a previous article on Maharishi Vedic Psychology, pure consciousness is the basis of all the levels of subjectivity or mental activity senses, mind, intellect, ego and therefore these levels function with increasing effectiveness as the individual begins to stabilize the experience of pure consciousness and develops towards higher states of consciousness (Dillbeck, 1988). Nevertheless, in the waking state these processes occur at excited levels of mental activity, in w h i c h the knower, process of k n o w i n g , and k n o w n are separate rather than united. W i t h i n the field of p u r e c o n s c i o u s n e s s , however, the k n o w e r (Rishi), process of k n o w i n g ( D e v a t a ) , and k n o w n ( C h h a n d a s ) are unified; each is the s a m e p u r e c o n s c i o u s n e s s ( S a m h i t a ) . E x p e r i e n c e of the Ved, unlike thought and perception, takes place entirely within the field of p u r e c o n s c i o u s n e s s itself, without relying on the s e n s e s . Ordinarily, cognitive activity is closely associated with the senses and operates on the basis of sensory information. A c c o r d i n g to Maharishi, however, w h e n the field of pure cons c i o u s n e s s is p e r m a n e n t l y established at the basis of all mental activity in higher states of c o n s c i o u s n e s s , one can in time e x p e r i e n c e the internal d y n a m i s m of pure c o n s c i o u s ness itself. M a h a r i s h i (1983) has described the d e v e l o p m e n t toward the experience of the Ved, t h r o u g h p r a c t i c e of the T r a n s c e n d e n t a l M e d i t a t i o n and T M - S i d h i programs, in the following way: Any knowledge may be viewed as a qualified state of the knower. The phenomenon of gaining knowledge or experiencing is best understood when analyzed as consciousness identifying itself with the quality of the object and experiencing the object as the object is imprinted on the level of consciousness. The process of transcending step by step reduces the intensity of impression of the object, until the finest trace of impression fades away and the consciousness is left to itself completely identified with its own pure nature. This is transcendental consciousness, the self-referral state of consciousness. Transcendental Meditation unfolds the knowledge of the finer levels of thought through direct experience until the finest qualified state is transcended and consciousness experiences its own self-referral unqualified state. The practice of Transcendental Meditation provides an opportunity for consciousness to experience its qualified and unqualified status. The practice of the TM-Sidhi program provides an opportunity for consciousness to create qualified states from its unqualified state at will. It is obvious that the transformation of unqualified pure consciousness into any qualified state must involve the activity of specific laws of nature. As consciousness becomes more and more clearly aware of the process of its transformation, it becomes more and more familiar with the activities of the specific laws of nature which govern this transformation [the self-interacting dynamics of pure consciousness]. As the practice advances, consciousness becomes more and more awake to details of the activity of the different laws of nature, until a state of full awakening is reached in which the diversified activity of the laws of nature does not overshadow the unified state of natural law and consciousness blossoms in its total potential. Functioning from within the range of different laws of nature it remains completely and constantly in tune with the unqualified value of its pure nature. This is what we call the enlivenment of the total potential of natural law in human consciousness mastery over natural law, life in accord with all the laws of nature, the field of all possibilities in individual life.
2
This is described in the Vedic literature as atindriyadarshana.
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A major point in this quotation is that the realization of the self-referral d y n a m i c s of c o n s c i o u s n e s s o c c u r s through a process of increasing clarity of experience of the field of p u r e c o n s c i o u s n e s s . In order for the i n d i v i d u a l ' s a w a r e n e s s to be sufficiently sensitive to c o g n i z e these transformations, a process of refinement must take place in the functioning of the m i n d and b o d y . T h i s refinement is brought about through the practice of the M a h a r i s h i develop T r a n s c e n d e n t a l M e d i t a t i o n and T M - S i d h i programs, w h i c h systematically stable higher states of c o n s c i o u s n e s s c o s m i c consciousness, G o d conscious-
n e s s , and unity c o n s c i o u s n e s s . T h e d e v e l o p m e n t from c o s m i c c o n s c i o u s n e s s to unity consciousness w a s described in an earlier article primarily in terms of the experience of the environment (Alexander & B o y e r , 1989). M a h a r i s h i has also described the d e v e l o p m e n t from c o s m i c consciousn e s s to the state of c o m p l e t e enlightenment, as noted earlier, in terms of the experience of the field of pure c o n s c i o u s n e s s . Pure c o n s c i o u s n e s s is experienced as completely silent d u r i n g the e x p e r i e n c e of the T r a n s c e n d e n t a l Meditation program and in the state of c o s m i c cons c i o u s n e s s . In t i m e , and with the repeated experience during the T M - S i d h i p r o g r a m of the transformation of the silent or unqualified state of pure consciousness into its qualified e x p r e s s i o n s (see quotation above), the internal d y n a m i c s of transformation within p u r e c o n s c i o u s n e s s d a w n on the level of direct experience. T h u s , the d e v e l o p m e n t of the ability to experience the Ved, according to Maharishi, is t h r o u g h three steps of attuning the individual p s y c h e with the c o s m i c psyche. T h e first step occurs t h r o u g h the T r a n s c e n d e n t a l Meditation technique, in w h i c h the individual m i n d , e x p e r i e n c i n g levels of increasing c h a r m at quieter, less excited stages of thought, t r a n s c e n d s the subtlest level of thought to experience transcendental pure cons c i o u s n e s s , the unified field of natural law. T h r o u g h regular practice of the T r a n s c e n dental Meditation technique, the individual gains the ability to maintain the silence of p u r e c o n s c i o u s n e s s , the simplest form of a w a r e n e s s , in the midst of d y n a m i c activity and t h r o u g h o u t the cycle of w a k i n g , d r e a m i n g , and deep sleep (for a review of research on the e x p e r i e n c e of transcendental c o n s c i o u s n e s s and the d e v e l o p m e n t of higher states of c o n s c i o u s n e s s , see A l e x a n d e r & B o y e r , 1989). T h e T M - S i d h i p r o g r a m is the second step of attuning the individual p s y c h e with the c o s m i c p s y c h e : it p r o v i d e s the technology of c o n s c i o u s n e s s for operating at the junction p o i n t b e t w e e n b o u n d e d individual a w a r e n e s s and the u n b o u n d e d field of pure cons c i o u s n e s s . W h e r e a s the T r a n s c e n d e n t a l Meditation p r o g r a m provides the experience of the u n b o u n d e d silence of transcendental consciousness, the T M - S i d h i p r o g r a m trains the m i n d to perform mental activity at the j u n c t i o n point b e t w e e n the subtlest level of the active m i n d and the silence of transcendental pure consciousness. M a h a r i s h i has d e scribed the j u n c t i o n point b e t w e e n the active mind and the u n b o u n d e d silence of pure c o n s c i o u s n e s s as a n a l o g o u s to a threshold of a h o u s e , j o i n i n g the outside (the active m i n d ) and inside (pure c o n s c i o u s n e s s ) . (A review of research on the effects of the T M Sidhi p r o g r a m is given in G e l d e r l o o s & B e r g , 1989). T h e third step of attuning the individual p s y c h e with the c o s m i c p s y c h e occurs in the self-referral state of p u r e c o n s c i o u s n e s s , taking place completely "inside the h o u s e . " T h i s is e x p e r i e n c e of the V e d , in w h i c h the unmanifest i m p u l s e s of natural l a w are c o g n i z e d as the "fine f a b r i c " of p u r e c o n s c i o u s n e s s . P u r e c o n s c i o u s n e s s ,
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w h i c h w a s previously experienced as flat u n b o u n d e d n e s s of c o n s c i o u s n e s s , is thus found with increasing clarity of e x p e r i e n c e to contain its o w n internal d y n a m i c s , the self-interacting d y n a m i c s of the unified field of natural law (Maharishi M a h e s h Y o g i , 1985a, p. 6 4 ) . ( S e e Figure 1.) E x p e r i e n c e of the V e d is thus "the e m e r g e n c e of specificity within the generality of the self-referral pure c o n s c i o u s n e s s " (Maharishi M a h e s h Y o g i , lecture, January, 1983). T h e specificity of natural law is appreciated in the experience of the V e d as the emerg e n c e of the d y n a m i c s of o n e ' s o w n pure consciousness, the Self. E x p e r i e n c e of the V e d is described by M a h a r i s h i (1985a) in the following w a y : Ved in its original script is just the whisper of the unified field to itself, and human awareness, settling down to its own self-referral state, very clearly cognizes its own selfinteracting activity. (p. 64) A c c o r d i n g to Maharishi V e d i c Psychology, once the individual has attained the level
3
of d e v e l o p m e n t w h e r e he or she is capable of perceiving the details of the inner dynamism of pure consciousness w h e n one is fully " a w a k e " experience of the V e d happens spontaneously. Maharishi locates the description of this p h e n o m e n o n within the Ved itself ( R i g - V e d V.44.14), in the expression Yo jagara tam richah kamayante " T h e h y m n s seek out him w h o is a w a k e " (Maharishi International University, 1974, p. 196). T h u s , it is possible for individuals to experience the V e d b e c a u s e the essential nature of the m i n d is p u r e c o n s c i o u s n e s s , the c o s m i c p s y c h e , and pure consciousness, being self-referral, can c o m p r e h e n d its o w n nature. As Maharishi (1985a) has c o m m e n t e d : The unified field, even though glimpsed by the objective approach of the different disciplines of modern science, is a subjective reality which is open to itself, which knows itself. (p. 59)
E x p e r i e n c e o f the V e d : P u r e K n o w l e d g e a n d Infinite O r g a n i z i n g P o w e r E v e r y scientific discovery of f u n d a m e n t a l l a w s of nature gives m a n k i n d n e w organizing p o w e r t h r o u g h the application of those l a w s in practical life. A c c o r d i n g to M a h a rishi V e d i c P s y c h o l o g y , the s a m e is true for the d y n a m i c s of natural law discovered in the e x p e r i e n c e of the V e d . In the case of e x p e r i e n c i n g the Ved, the d y n a m i c s of natural l a w are c o g n i z e d at their deepest level, the unified field, w h e r e the o r g a n i z i n g p o w e r of n a t u r e is greatest. M a h a r i s h i refers to this as the "infinite o r g a n i z i n g p o w e r of n a t u r e . " In addition, the k n o w e r ' s relationship with the l a w s of n a t u r e is direct, b e c a u s e the l a w s of n a t u r e are e x p e r i e n c e d as the i m p u l s e s of the k n o w e r ' s o w n a w a r e n e s s . M a h a r i s h i u s e s the term " p u r e k n o w l e d g e " to describe this k n o w l e d g e of the
The area of Vedic literature which deals with experience of the Ved is the six Upangas, which are associated with systems of gaining knowledge (Maharishi Vedic University, 1985a, pp. 116-117). In the fourth Upanga, the Yoga Sutras of Maharishi Patanjali, the experience of pure consciousness as silent is described as kaivalya. The Yoga Sutras also describe the TMSidhi program (Gelderloos & Berg, 1989). The fifth Upanga, Karma Mimansa, corresponds to a further refinement of experience in which pure consciousness is found to be a field of great internal dynamism the Ved. The final Upanga is Vedanta, which expresses the reality of fully developed unity consciousness, in which the silence and dynamism of pure consciousness are experienced as one wholeness, Brahman. Taken together, the Upangas provide means for developing complete knowledge through the complete development of the knower. (See Dillbeck, 1988, for a brief description of the various aspects of the Vedic literature.)
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T h r e e S t e p s of A t t u n e m e n t of the Individual with the Cosmic Psyche
Figure 1. The process of attuning the individual psyche with the cosmic psyche, the unified field, takes place in three steps. The first step is the experience of the unified field through the Transcendental Meditation technique. The second step is the TM-Sidhi program, which enlivens the selfreferral field of pure consciousness for the fulfillment of desires. The third step is experience of the Ved, in which consciousness is fully awake to the unmanifest dynamism of natural law in the unified field. This is the level of pure knowledge, in which the infinite organizing power of natural law is available.
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self-interacting d y n a m i c s of the unified field, experienced in the self-referral state of c o n s c i o u s n e s s . He describes the relationship b e t w e e n pure k n o w l e d g e and its infinite org a n i z i n g p o w e r in the following w a y (1986a): Knowledge in its absolute state is the unified field of all the laws of nature. Ved is pure knowledge, absolute knowledge, and in knowledge is contained the organizing power of nature. The infinite organizing power of nature is contained within the structure of pure knowledge, the Ved. Ved is the lively potential of natural law, which is the unified field. . . . The total knowledge of this unified field is available in the Vedic literature. (p. 100) A c c o r d i n g to Maharishi V e d i c Science, there are two areas of the Ved, one devoted
to pure k n o w l e d g e and o n e to its organizing power. Maharishi (1986a) states: "Ved" means pure knowledge and the infinite organizing power that is inherent in the structure of pure knowledge. When we study the Ved we find that it is divided into these two areas. Therefore, when we say Ved means pure knowledge, we always mean that Vedic study includes both the structure of pure knowledge and the infinite organizing power of nature inherent in that structure. (p. 26) T h e p u r e k n o w l e d g e aspect of the Ved, comprising the Rig-Ved, S a m a - V e d , YajurVed, and A t h a r v a - V e d (see Dillbeck, 1988), is also k n o w n as the Mantra aspect of the V e d . In discussing the pure k n o w l e d g e aspect of the Ved, Maharishi (1986a) has stated: Pure knowledge is when consciousness has nothing other than itself in its structure, when the awareness is completely self-referral, when the awareness knows itself. When we say "pure knowledge," we mean that all that there is is knowledge, a solid mass of knowledge. The knower of that is also the same solid mass of knowledge. The knower, the known, and the process of knowing which connects the knower with the known when these three aspects of knowledge are seated one within the other, that is called Samhita. Samhita is the collectedness of knower, known, and knowledge. There are Rig-Ved Samhita, Sama-Ved Samhita, Yajur-Ved Samhita, and Atharva-Ved Samhita four Vedas, four Samhitas. This state of pure knowledge, where knower, known, and knowledge are in the self-referral state, is that all-powerful, immortal, infinite dynamism at the unmanifest basis of creation. (pp. 26-27) M a h a r i s h i elsewhere points out that the Rig-Ved is the totality of k n o w l e d g e of S a m hita, k n o w l e d g e of the three-in-one state of Rishi ( k n o w e r ) , Devata (process of k n o w ing), and C h h a n d a s ( k n o w n ) . S a m a - V e d is c o n c e r n e d primarily with the value of Rishi, Y a j u r - V e d with Devata, and A t h a r v a - V e d with C h h a n d a s (Maharishi M a h e s h Yogi, 1985a, p p . 6 7 - 6 8 ) . T h e organizing p o w e r aspect of the Ved, c o m p r i s i n g the U p a n i s h a d s , A r a n y a k a s , and B r a h m a n a s , is termed the Brahmana aspect of the Ved. T h i s aspect of the V e d has been described as follows: The Brahmana aspect of the Ved embodies the organizing power of pure knowledge inherent in the Samhita. The Brahmana is divided into three sections Upanishads, Aranyakas, and Brahmanas. These three aspects of the Vedic literature respectively express the organizing power associated with the Rishi (knower), Devata (process of knowing), and Chhandas (known) aspects of pure knowledge contained in the Samhita. (Maharishi Vedic University, 1985a, p. 115)
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Pure Knowledge Maharishi describes the pure k n o w l e d g e or Mantra aspect of the V e d in the following w a y : The Mantras are the language of nature in which cosmic intelligence reverberates as the laws of nature. All the Mantras together form the structure of pure knowledge, a lively field of the total potential of the organizing power of nature. The Mantras, being the fabrics of the unmanifest, immortal field of pure knowledge, are eternal and indestructible. The indestructibility of the Mantras extends even to the sequence in which they are available to us in the Samhita. This structure of pure knowledge has such perfect order that each successive verse is a commentary on the previous one. This natural and self-unfolding organization of the Mantras places the total potential of the Ved in its most compact form in its very first expression. This seed expression of the Ved, unmanifest and eternal, blesses every grain of creation with the total potential of pure knowledge residing at its unmanifest basis, from where cosmic intelligence as the nature of pure knowledge displays its infinite organizing power this is brought to light in the Brahmana aspect of the Ved. ("Vedic Science, Fulfillment of Modern Science," 1980) M a h a r i s h i here b r i n g s out the principle that the self-interacting d y n a m i c s of the unified field can best be c o m p r e h e n d e d as the V e d sequentially elaborating itself through its o w n expressions. M a h a r i s h i has identified this self-expressed structure of the V e d as the Apaurusheya Bhashya, the V e d ' s eternal, uncreated c o m m e n t a r y on itself. In M a h a r i s h i ' s A p a u r u s h e y a B h a s h y a , each sequentially larger unit of the V e d forms a m o r e elaborated expression of the self-interacting d y n a m i c s of the unified field, just as e a c h stage of g r o w t h of a tree is a m o r e elaborated expression of the information contained in the seed. T h i s principle has b e e n illustrated by Maharishi in terms of the first s o u n d of the V e d (A), the first syllable ( A K ) , and the first w o r d ( A G N I M ) . (According to rules of Sanskrit pronunciation, the syllable AK b e c o m e s AG because of the sound that follows it [N] in the w o r d A G N I M ) . Maharishi states that just as the remaining s o u n d s of A G N I M " c o m m e n t " or elaborate on A, so the sequential progression of syllab l e s and w o r d s of the first richa (verse) and all following richas and sections of the V e d c o m m e n t and elaborate on this first expression of self-interacting d y n a m i c s . T h e V e d is elaborated through a nested series of sequentially larger units: sounds, syllables, w o r d s , padas (lines), richas (verses), suktas (collections of verses), mandalas (a collection of s u k t a s ) , and the R i g - V e d , S a m a - V e d , Yajur-Ved, and A t h a r v a - V e d , w h i c h are themselves collections of m a n d a l a s . M a h a r i s h i identifies the process of the V e d sequentially c o m m e n t i n g u p o n itself as the p r o c e s s of sequential manifestation of natural law from the unified field. (Refer to Dillbeck, 1 9 8 8 , for a more detailed discussion of the sequential p r o c e s s of manifestation from the unified field as described by Maharishi Psychology.) M a h a r i s h i ' s A p a u r u s h e y a B h a s h y a has been described as follows: Maharishi's Apaurusheya Bhashya presents the commentary of the Ved in the sequential progression of the Samhita itself. The first syllable of Rig-Ved, AK, expresses the dynamics of akshara the "kshara" of "A," or collapse of infinity to its point value, which is the source of all the mechanics of self-interaction displayed in the sequential unfoldment of the Samhita. From the lively seed of total knowledge expressed in the first word of Rig-Ved, Vedic
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AGNIM, the totality of the Ved and the Vedic literature unfolds in perfect sequence. Each elaborated stage serves as a commentary on the mechanics of transformation present in the gap preceding it. The 24 gaps in between the syllables of the first richa are elaborated as the 24 padas in the following eight richas. The 192 gaps between the 192 syllables of the eight richas (2-9) of the first sukta are elaborated in the 192 suktas of the first mandala of Rig-Ved 191 suktas plus one avyakta (unmanifest) sukta while the 192 syllables themselves appear as the 192 gaps between the 192 suktas of the first mandala. These gaps in turn are elaborated in the 192 suktas of the tenth mandala. In addition, each of the eight richas (2-9) in the first sukta gives rise in sequence to one of the following eight mandalas of the Rig-Ved (mandalas 2-9). All the four Samhitas Rig-Ved, Sama-Ved, Yajur-Ved, and Atharva-Ved are compactly contained in AGNIM and emerge from its four letters: the Rig Samhita from G, the Sama Samhita from N, the Yajur Samhita from I, and the Atharva Samhita from M. In this precise, step-wise manner, beginning with A, extending to AGNIM, and then to the first richa, to the first sukta, to the entire Rig-Ved, and to all four Vedas, the Ved unfolds sequentially from the totality of knowledge contained in A the first expression of the Self knowing itself in the state of pure knowledge. (Maharishi Vedic University, 1985b, pp. 1-2) T h i s quotation also e m p h a s i z e s that the d y n a m i c s of natural law are expressed not only in the actual s e q u e n c e of s o u n d s of the Ved, but also in the silences or g a p s b e t w e e n the s o u n d s . M a h a r i s h i explains (lecture, A u g u s t 6, 1986) that it is actually within the g a p s b e t w e e n the s o u n d s of the V e d that the d y n a m i c s of transformation b e t w e e n o n e state and another take place, and from w h i c h all d y n a m i c s of natural law e m e r g e . M a h a r i s h i identifies four stages in the g a p b e t w e e n states of natural law. T h e first, pradhvansabhav, is the collapse of the previous state. T h e second, atyantabhav, is a stage of non-activity or unmanifest silence. It is followed by a stage of lively transform a t i o n s or self-interacting d y n a m i c s (anyonyabhav), w h i c h structure the fourth stage (pragabhav), the e m e r g e n c e of the following structure of natural law (see Figure 2). T h e particular quality and d y n a m i c s of each g a p are determined by the initial state that is transformed and the end state that is created. For this reason, different d y n a m i c s of natural law are lively in different g a p s b e t w e e n the sounds of the Ved. T h e s e d y n a m i c s are c o m m e n t e d u p o n or elaborated by specific expressions of the Ved, as noted in the a b o v e quotation. T h e discovery of the importance of the g a p s in the expression of the V e d is an essential part of M a h a r i s h i ' s A p a u r u s h e y a B h a s h y a , and constitutes o n e of M a h a r i s h i ' s u n i q u e contributions to V e d i c k n o w l e d g e . T h e practical application of this principle will be discussed in the following section. B e c a u s e the V e d as p u r e k n o w l e d g e is unfolded sequentially, Maharishi states that the totality of the structure of p u r e k n o w l e d g e is found in an increasingly concentrated form in its earlier expressions. (Again, this is a n a l o g o u s to a seed, w h i c h contains in a c o n c e n t r a t e d form the information expressed in the tree.) As indicated by the last quotation, the c o m p l e t e structure and d y n a m i c s of p u r e k n o w l e d g e is present in its c o n c e n trated self-referral state in the four aspects of the V e d (Rig, S a m a , Yajur, Atharva), and in its m o r e concentrated form in the R i g - V e d (which contains 10 m a n d a l a s ) . It is found in a m o r e c o n c e n t r a t e d form in the first m a n d a l a of the R i g - V e d , in a still m o r e c o n c e n trated form in the first sukta, and a still m o r e concentrated form in the first richa; it is found in a yet m o r e concentrated form in the first w o r d ( A G N I M ) , in the first t w o
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T h e F o u r S t a g e s o f the G a p within the Self-Interacting D y n a m i c s o f C o n s c i o u s n e s s
Figure 2. Maharishi has identified four stages of the gap between two expressions of natural law in the Ved. The first is the collapse of the previous state, pradhvansabhav. The second is a stage of non-activity or unmanifest silence, atyantabhav. Next is a stage of lively transformations or self-interacting dynamics anyonyabhav. These dynamics structure the fourth stage, pragabhav, the emergence of the following structure of natural law.
s o u n d s of the R i g - V e d taken together ( A K ) , and in its most concentrated form in the first s o u n d of the R i g - V e d ( A ) . E a c h of these levels of expression of the V e d is structured in the Self, pure cons c i o u s n e s s . (See F i g u r e 3.) T h e d y n a m i c s of the field of p u r e c o n s c i o u s n e s s h a v e their b a s i s in the self-referral state of k n o w e r , p r o c e s s of k n o w i n g , and k n o w n , in w h i c h pure c o n s c i o u s n e s s is simultaneously a w a k e to its full range from infinity to a point. T h e e s sential m e a n s to realize the total potential of natural law is thus to realize the Self. In Maharishi's words (1985b): Ved is the reality of the unified field, where consciousness is in its self-referral state. In that self-referral state of consciousness, different activities come out as a result of the selfinteraction of pure consciousness. In this we have the key to all possibilities in human awareness. Human awareness is just the expression of the Self within. Self is a lively field of all the laws of nature. This is the connection of the Ved with the individual and with the universe. (p. 136)
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T o t a l Potential of N a t u r a l L a w in its M o s t C o n c e n t r a t e d F o r m in t h e Self the C o s m i c P s y c h e
Figure 3. The total potential of natural law is contained in its concentrated form in the four aspects of the Ved, and in increasingly concentrated forms in the Rig-Ved, in the first mandala of the Rig-Ved, in the first sukta of the first mandala, in the first richa of the first sukta, in the first word of the first richa, in the first two sounds of the first word, A and K, and in the first sound A. The totality of natural law, contained in each of these expressions, is found in its most concentrated state in the Self, the field of pure consciousness.
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T h u s , M a h a r i s h i explains that the V e d is both the reality of the self-interacting dyn a m i c s of the unified field at the basis of the entire universe, and is also a state of experience that d e v e l o p s in h u m a n a w a r e n e s s as the individual p s y c h e fully realizes its universal basis in the c o s m i c p s y c h e . In the following quotation, M a h a r i s h i (1980) a d d r e s s e s the structure of p u r e k n o w l e d g e both in terms of the unified field at the basis of all existence and in t e r m s of the d e v e l o p m e n t of the ability to experience the V e d disc u s s e d in the p r e v i o u s section. He describes the structure of pure k n o w l e d g e as having t w o characteristics, silence and d y n a m i s m . He then identifies these characteristics as m o d e s of c o n s c i o u s n e s s . The structure of pure knowledge seems to have two qualities to it: one extending outward from where the constancy of all the laws of nature is maintained, and one inwards from where the constancy of the home of all the laws of nature, the constancy of non-change, is being maintained. One quality is transformed into organizing power, creates multiplicity, and is the source of all the laws of nature; and the other quality knows itself, maintaining its own status q u o . . . . In this examination of the structure of pure knowledge, we have two levels, and both are levels of awareness: one silent, the other one where knowledge is not silent, but could be said to be whispering, or warmed up. The structure of knowledge can be defined in terms of the consciousness of the observer which is maintained either by the warmed-up level or by the silent level of the structure of knowledge. These two structures of knowledge have their own specifications in the two qualities of consciousness. We can begin to realize that there is a quality of consciousness which will have a self-referral value to both of these levels taken separately. The silent structure of pure knowledge and the warmed-up structure of pure knowledge are two modes of consciousness solely dedicated to themselves and they are completely distinct from each other. So there can be a third structure of pure knowledge where the knowledge will be in terms of both of these at the same time . . . and that will be the ultimate structure of pure knowledge. (pp. 79-80) In this quotation, Maharishi describes the levels of experience of pure consciousness, d i s c u s s e d in the p r e v i o u s section on the d e v e l o p m e n t of the ability to experience the V e d , as characteristics of the structure of pure k n o w l e d g e . T h e experience of pure cons c i o u s n e s s as silent is o n e type of structure of p u r e k n o w l e d g e . Pure consciousness as lively with unmanifest d y n a m i s m , the Ved, is another type of structure of pure k n o w l e d g e . M a h a r i s h i then describes the structure of pure k n o w l e d g e in its totality as c o m p r i s i n g b o t h silence and d y n a m i s m , on the self-referral level of pure c o n s c i o u s n e s s (see F i g u r e 4 ) . T h e s e three structures of p u r e k n o w l e d g e can be seen to c o r r e s p o n d to the three descriptions of pure c o n s c i o u s n e s s found in the last three U p a n g a s ("systems of g a i n i n g k n o w l e d g e " ) of the V e d i c literature: Yoga establishes the knower in the state of nonvariability of subjective knowledge. Karma Mimamsa brings to light the knowledge of the finest impulses of the laws of nature within the field of consciousness of the knower. Vedanta then unifies the subjective and objective values in the realization of the simultaneous coexistence of silence and dynamism in the nature of the Self. (Maharishi Vedic University, 1985a, p. 117) T h i s ultimate w h o l e n e s s of k n o w l e d g e or w h o l e n e s s of the Self is fully developed unity c o n s c i o u s n e s s , or B r a h m a n . T h i s is the goal of h u m a n d e v e l o p m e n t in Maharishi
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V e d i c P s y c h o l o g y , in w h i c h the individual psyche has fully realized its o w n nature as the c o s m i c p s y c h e . Infinite O r g a n i z i n g P o w e r M a h a r i s h i p o i n t s out that inherent in the d y n a m i c s of the unified field, the V e d or structure of p u r e k n o w l e d g e , is the absolute o r g a n i z i n g p o w e r of nature responsible for the creation and m a i n t e n a n c e of the huge variety of structures and functions in the universe. He states (1985a):
S t r u c t u r e of P u r e K n o w l e d g e
Figure 4. Maharishi describes the structure of pure knowledge as having two characteristics. One is silence, and the other is dynamism. These two characteristics or modes of consciousness are described in the Yoga and Karma Mimansa systems of the Upangas. With the full development of consciousness, these two characteristics are realized in one wholeness, described by Vedanta, the final Upanga.
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Here is the absolute state of knowledge, where the knower is the knowledge himself, and in that absolute state of knowledge is the infinite organizing power of nature. In the selfreferral performance of the unified field, the infinite organizing power of nature is lively. Human awareness opening itself to this beautiful field of all possibilities becomes lively in the field of all possibilities. (p. 66) T h e relationship of pure k n o w l e d g e (the Samhita or Mantra aspect of the V e d ) to its infinite o r g a n i z i n g p o w e r (the B r a h m a n a aspect of the Ved) is discussed by Maharishi V e d i c S c i e n c e in the following w a y : The Brahmanas embody the organizing power of pure knowledge inherent in the Samhita. The Upanishads present the details of the value of Rishi, or subjectivity, contained within the Samhita. The Aranyakas elaborate upon the Devata or creativity aspect; and the Brahmanas elaborate upon the Chhandas aspect, which is the created or objective aspect, yet do not exclude the value of subjectivity, the subjective aspect of creativity. Similarly, the Upanishads and Aranyakas, while primarily displaying the organizing power inherent in the Rishi and Devata respectively, include all the three values within their fold. Each of the four Samhitas Rig-Ved, Sama-Ved, Yajur-Ved, and Atharva-Ved has its own Upanishads, Aranyakas, and Brahmanas. These Upanishads, Aranyakas, and Brahmanas of each Samhita bring out the dynamics of symmetry breaking, which is most fundamentally expressed as the emergence of Rishi, Devata, and Chhandas from the supersymmetric state of the unified field, Samhita. (Maharishi Vedic University, 1985b, p. 12) T h e B r a h m a n a aspect of the V e d thus expresses the organizing p o w e r of the Samhita (see Figure 5). A remarkable feature of Maharishi Vedic Science and Technology is that the organ-
izing p o w e r of natural law can be directly utilized by the individual in w h o s e awareness the self-interacting d y n a m i c s of p u r e c o n s c i o u s n e s s are lively: It is interesting to see how a few fundamental procedures (yagyas) contained in the Brahmanas corresponding to each Samhita can create any desired results both on the level of physical objects and on the level of situations and circumstances. (The same principle is seen in the TM-Sidhi program, in which just a few sutras of Patanjali are sufficient to enliven the full creative potential of consciousness and produce any desired result by mere intention.) Thus, the study of the Brahmanas uncovers the mechanics of influencing nature at its most fundamental level. Similarly in physics, the knowledge of a vast range of phenomena is encapsulated in just a few simple formulas. . . . The descriptions of natural law in Vedic Science are the actual Shruti that which is heard when the mind identifies itself with this most fundamental level of nature's functioning, the self-referral dynamics of Samhita, which are cognized in the simplest form of human awareness. The formulas of physics are just an intellectual or mathematical description of the laws of nature, while the formulas constituting the texts of the Brahmanas are the actual impulses of natural law, which not only present the intellectual understanding of the mechanics of creation, but at the same time actualize the creative process and display the organizing power of nature, producing the desired results. The intimate relationship of knowledge and organizing power is the specialty of the Vedic language, in which there is a perfect identity between the name and its corresponding form, the sound and the object. The projection of the Vedic syllables from that level
4
See Gelderloos & Berg, 1989, on the TM-Sidhi program for a more detailed description of this process.
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The Mantra and Brahmana Aspects of the Ved
Figure 5. The Mantra, or pure knowledge, aspect of the Ved is the Samhita, the self-interacting dynamics of the unified field of natural law. The Brahmana aspect of the Ved contains the infinite organizing power of natural law found in the unified field.
where the "whisper" of nature is eternally going on spontaneously produces the form corresponding to the vibrations of the sound. Through its self-referral activity, the Samhita gives rise to different values of transformations, which exist in the unmanifest gaps (atyantabhav) between the syllables of the Samhita. The Brahmanas bring to light specific formulas to modify these transformation processes in any desired direction. By applying the systems of Yagyas, the transformation processes (anyonyabhav) located in the gaps can be remolded to produce a different result. One possibility can be made into another; all possibilities are absolutely lively, and from this level anything can be created at will. The gap is the level of infinite correlation, the level of no friction, where everything has melted and can be molded in any desired way. By striking at this most delicate point in nature, one can accomplish a desire without any doing; a mere intention is all that is needed to transform one value into something else. This is the extreme value of Yogasthah kuru karmani "established in the Samhita, perform action" perform on the level of anyonyabhav, the lively field of all possibilities, and produce whatever you desire. From the perspective of physics, the value of anyonyabhav can be located in the superfield at the singularity level in physics. This is the ultimate level of quantum mechanics, where all possibilities are lively in the infinite dynamism of the unified field. Transformations that are impossible at more superficial and expressed levels of nature [e.g., leptoquark transformations] are effortlessly accomplished at this scale. (Maharishi Vedic University, 1985b, pp. 15-16) T w o important c o n c e p t s brought to light by Maharishi, which are discussed in this quotation, are the relation b e t w e e n s o u n d and form in the V e d i c syllables and the m e c h a n i c s of using the d y n a m i c s of s o u n d or vibration on the level of pure consciousness to create specific effects. L a n g u a g e , the m e a n s by w h i c h k n o w l e d g e is expressed, has two aspects, m e a n i n g and sound. In the w a k i n g state of c o n s c i o u s n e s s , the organizing p o w e r of language is usually u n d e r s t o o d to be derived from m e a n i n g alone. M e a n i n g symbolically denotes objects and the relationship b e t w e e n objects, and the organizing p o w e r results from transferring the information encoded in the s y m b o l i s m of the n a m e into the world of e v e n t s , as w h e n the e q u a t i o n s of p h y s i c s are translated into applied technology. M a h a rishi V e d i c Science, as well as m o d e r n science, indicates that organizing p o w e r is also found directly e m b o d i e d in sound. P h y s i c s has s h o w n that sound, and m o r e generally any flow of energy, can carry information that creates structure. For e x a m p l e , w h e n a b o w s t r i n g is played w h i l e it t o u c h e s a steel plate on w h i c h is sitting a pile of sand, the s a n d will organize itself into a specific form, called a " C h a n d l i pattern," based upon the quality of s o u n d and the point of contact with the plate. A m u c h more fundamental expression of the p r o c e s s of vibration giving rise to form is found in q u a n t u m field theory, w h o s e central principle is that any material particle can be understood as the superposition of w a v e s or vibration. Ultimately, all force and matter fields are the m o d e s of vibration of the unified field of natural law (Hagelin, 1989). A c c o r d i n g to M a h a r i s h i V e d i c S c i e n c e , the i m p u l s e s of the V e d directly e m b o d y in their v i b r a t o r y quality the o r g a n i z i n g p o w e r of nature, the d y n a m i c s of the total p o tential of natural law. M a h a r i s h i identifies the V e d i c s o u n d s created by these d y n a m ics as the f u n d a m e n t a l flows of energy that structure all of creation. Inherent within the pattern of these vibrations, e x p r e s s e d as s o u n d s , are the order and energy that exp r e s s t h e m s e l v e s in the fundamental f o r m s of nature. T h e direct e x p r e s s i o n of the V e d
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as s e q u e n c e s of s o u n d explains w h y it is described by Maharishi as the " l a n g u a g e of n a t u r e . " M a h a r i s h i states that the V e d i c i m p u l s e s contain in " s e e d " form the information a n d o r g a n i z i n g p o w e r t h r o u g h w h i c h the l a w s of nature create the infinite diversity of e x p r e s s e d f o r m s in the u n i v e r s e . T h i s infinite creativity is p o s s i b l e b e c a u s e the m e d i u m w i t h i n w h i c h the V e d i c i m p u l s e s or s o u n d s o p e r a t e , p u r e c o n s c i o u s n e s s , is the unified field. T h e direct relationship b e t w e e n sound and form in the language of nature allows hum a n a w a r e n e s s to m a k e full use of the infinite organizing p o w e r of natural law. M a h a rishi V e d i c S c i e n c e specifies t w o technologies for utilizing the infinite organizing p o w e r of natural law inherent within the language of nature, the inner technology of the T M - S i d h i p r o g r a m and the behavioral technology of V e d i c yagyas. T h e first, the T M - S i d h i p r o g r a m , is the technology of c o n s c i o u s n e s s that trains one to project an intention from the level of the j u n c t i o n point b e t w e e n localized a w a r e n e s s and u n b o u n d e d a w a r e n e s s , b e t w e e n individual p s y c h e and c o s m i c p s y c h e (Gelderloos & B e r g , 1989). W h e n the practice of the T M - S i d h i s is perfected, with the d e v e l o p m e n t of c o m p l e t e e n l i g h t e n m e n t , M a h a r i s h i states (1986a, p. 74) that the individual can m a k e full use of the d y n a m i c s of natural law at this level of existence for the fulfillm e n t of desire. T h e second technology for m a k i n g use of the infinite organizing p o w e r of nature is that of V e d i c y a g y a s or, in M a h a r i s h i ' s w o r d s , V e d i c engineering. As noted in the a b o v e quotation, these are precise behavioral procedures or p e r f o r m a n c e s , w h i c h utilize the formulas of the l a n g u a g e of nature contained in the B r a h m a n a s of the Ved. A c c o r d ing to M a h a r i s h i , as described in the a b o v e quotation, the y a g y a s w o r k by m a k i n g use of the transformation p r o c e s s e s of natural law found on the level of the unified field. He locates the source of these d y n a m i c s of transformation ( a n y o n y a b h a v ) in the gap b e t w e e n p a r t i c u l a r e x p r e s s i o n s of the S a m h i t a , w h e r e o n e e x p r e s s i o n of the selfinteracting d y n a m i c s of V e d gives rise to another. Maharishi V e d i c Science states that both technologies, w h e n performed from the level of the self-interacting d y n a m i c s of p u r e consciousness, are effective in using the organizing p o w e r of natural law to produce predicted effects. Because the infinite organizing p o w e r of nature is only available on the level of p u r e c o n s c i o u s n e s s , these technolo g i e s are m o s t effective in fulfilling desired intentions w h e n performed by individuals w h o h a v e the ability to project thought and action from this level. A c c o r d i n g to M a h a r i shi, o n c e o n e g a i n s the ability to have a w a r e n e s s effortlessly fluctuating with the imp u l s e s of the l a n g u a g e of nature that vibrate at the basis of creation, then the full organizing p o w e r of natural law is spontaneously available for use. O n e d o e s not have to go out of o n e ' s o w n inner nature, but acts fully from within pure consciousness, the unified field of natural law, to achieve any practical result in daily life. W i t h this analysis of h o w the organizing p o w e r of pure k n o w l e d g e can be utilized for h u m a n p r o g r e s s , it is clear w h y , as indicated at the b e g i n n i n g of this chapter, M a h a rishi h a s a l w a y s e m p h a s i z e d direct experience of the V e d . Education in science and all other disciplines today is based only upon intellectual understanding of natural law. Intellectual u n d e r s t a n d i n g of natural law, although necessary, is not sufficient to directly nourish the life of the student. S t u d y i n g the V e d i c texts will not p r o v i d e the organizing
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p o w e r of the Ved, w h i c h is available only on the level of pure consciousness, the level from w h i c h nature itself creates. M a h a r i s h i therefore e m p h a s i z e s d e v e l o p i n g pure consciousness as the first priority so that the organizing p o w e r of the V e d can be used spontaneously in daily life. In this regard, M a h a r i s h i (1985b) states: The enlivenment of the structure of pure knowledge in the Self is and should be the sole focus of education, the sole focus of training whereby the total organizing power inherent in the Self is kept lively all the time so that the whole force, the whole impetus of organizing anything is coming from that total potential of natural law within oneself. The support of nature for one's thoughts and desires this ability to have the thoughts and desires come out fully supported by natural law must be enlivened by education. The present system of education everywhere lacks this efficiency, this effectiveness of enlivening the field of total knowledge within. And this is so very beautifully available in the structure of pure knowledge which is Samhita, the Ved, the very structure of the Ved. So the study of Ved is the study in the field of consciousness. . . . Ved is pure knowledge, and pure knowledge is infinite organizing power. So we can talk of infinite organizing power in human awareness because of the Vedic literature and because of the discoveries of modern science. This has given us that strength, that stamina, to come out with this package of knowledge and make it such that it is available for all generations to come so that every individual enjoys freedom with the ability to do things correctly and do things successfully, society is most perfectly orderly, and governments are on that level of efficiency through which nature's government governs the universe. All these beautiful possibilities come up now with this package of knowledge in our hand today. (pp. 140-141)
5
Consciousness and Natural Law: T h e P e r s p e c t i v e s o f M o d e r n Science a n d M a h a r i s h i Vedic Science
M a h a r i s h i has b r o u g h t a n e w u n d e r s t a n d i n g of the V e d to the West, and, in fact, to India as w e l l . M a h a r i s h i ' s v a n t a g e point is unique b e c a u s e his k n o w l e d g e of the V e d is b a s e d on direct experience, and is also d u e to his familiarity with the m e t h o d s and disc o v e r i e s of the scientific disciplines in this century. By virtue of these t w o , it is clear to M a h a r i s h i that reality, w h e t h e r investigated by the objective approach of m o d e r n scie n c e or the subjective and objective a p p r o a c h of his V e d i c Science, is fundamentally the s a m e . T h e g e n i u s of M a h a r i s h i ' s contribution to these t w o streams of k n o w l e d g e h a s b e e n first, to re-enliven the empirical basis of ancient V e d i c Science in the direct e x p e r i e n c e of the unified field of natural law, and second, to p r o v i d e a framework t h r o u g h w h i c h the l a n g u a g e s of these t w o very different approaches could be m e a n i n g fully related. M a h a r i s h i h a s explained that, for centuries in India, there w a s no effortless subjective t e c h n o l o g y to experience the unified field widely available. T h i s led to the misund e r s t a n d i n g that o n e had to w i t h d r a w from daily activity to gain enlightenment and led to a decline of I n d i a ' s great culture and its quality of life. With the loss of cultural integrity and national strength c a m e foreign domination. Even so, the culture maintained a clear k n o w l e d g e of the central i m p o r t a n c e of the V e d for the highest levels of individual
A subsequent article in this series on Maharishi
Vedic Psychology will describe its application to create an ideal society.
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and social life. V e d i c pandits, w h o s e ideal role Maharishi has described as m a k i n g use of the o r g a n i z i n g p o w e r of natural law found in the sounds of the V e d for the improvem e n t of h u m a n life, passed on the recitation of the V e d over generations, maintaining the i m p u l s e s of the V e d on the level of speech, if not on the level of direct e x p e r i e n c e .
6
M a h a r i s h i ( 1 9 8 6 b , p. 50) h a s termed the V e d i c pandits "the r e m n a n t s of the V e d i c civilization, the m o s t ancient civilization in the w o r l d , " and has c o m m e n t e d (1985a) on the role of these individuals in the following w a y : Fortunately, the Vedic pandits from the timeless traditions have preserved these impulses of nature, and this is the Ved. Ved is not written by anyone; it is not a composition. It is the self-interacting rhythm of the Ved that is responsible for the perfect orderliness that we see in the activity of nature. (p. 78) W h e n W e s t e r n scholars b e c a m e familiar with the Ved, they sought to understand it in their o w n t e r m s , e m p h a s i z i n g not the sound of the V e d but its written form and possible translated m e a n i n g . In contrast, in clarifying the nature of the V e d , Maharishi has pointed out that its existence as the d y n a m i c s of the unified field can be located at any point in nature at the level of the unified field rather than in a specific text or g e o g r a p h i c or cultural setting. For this reason, Maharishi (1985a) e m p h a s i z e s that the essence of V e d i c study is the d e v e l o p m e n t of c o n s c i o u s n e s s to the level of experience of the V e d : The study of the Ved is not through the books of the Ved. They are a guide for the teacher. The study of the Ved is from what is inscribed within the pure consciousness of the individual student himself. It is the consciousness that is researched, and on the basis of that research of the individual student, the Ved unfolds. That means that natural law unfolds in consciousness, and as natural law sequentially unfolds more and more support of nature will come to life. A time must come when total natural law will be fully unfolded in one's awareness and will be guiding all progress of thought, action, and b e h a v i o r . . . . The reality of the unified field, the Ved, the total potential of natural law is not a foreign reality to anyone. It is only hidden deep inside. It has only gone out of our awareness, and to bring it to our awareness is the purpose of s t u d y . . . . What will Vedic study provide? It will provide thorough intellectual understanding about the unified field. This is the first generation that has a chance of verifying the reality of intellectual understanding of the unified field within one's own consciousness with the objectively derived knowledge of the unified field from the different disciplines of modern science. We have today such a beautiful and perfect means of reliably unfolding the total potential of natural law within ourselves, a means which no generation in the past has had. It is a very, very beautiful moment in the history of evolution because today the total potential of natural law is available. (pp. 62-64)
The recitation of the Ved and the performance of yagyas (described in the previous section) is done only by individuals who are trained from childhood in these skills. Training in recitation of the Ved is, by tradition, passed on from generation to generation through family lines {shakhas). Maharishi has noted that the ancient ideal of this tradition of education is fulfilled when the Vedic pandits have added to their education the development of higher states of consciousness through the Transcendental Meditation and TM-Sidhi programs, as is the case in the educational program of Maharishi Ved Vigyan Vishwa Vidya Peeth, Maharishi Nagar, India. On the foundation of direct experience of the field of pure consciousness and the awakening of awareness to the self-interacting dynamics of consciousness, the role of the Vedic pandits, according to Maharishi, is to utilize the impulses of the Ved and their inherent organizing power to enliven the evolutionary trends of natural law in the life of the whole society.
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M a h a r i s h i thus states that the u n i q u e opportunity for k n o w l e d g e of natural law available today is that not only the objective approach of m o d e r n science but also the subjective and objective a p p r o a c h e s of his V e d i c Science are available at this time. A c cording to M a h a r i s h i , the observable l a w s of nature have their source in the d y n a m i c s of c o n s c i o u s n e s s , and thus there should be consistency b e t w e e n the general c o n c l u s i o n s of m o d e r n science and those of his V e d i c Science. Yet Maharishi (1986a) also states that the a p p r o a c h of V e d i c Science, w h i c h takes into account the need for the d e v e l o p m e n t of c o n s c i o u s n e s s in order for k n o w l e d g e to be c o m p l e t e , offers k n o w l e d g e that is m o r e effective in directly enriching h u m a n life: There has been so much wrong understanding about the Ved during the past several hundred years. But credit goes to this scientific age, because the objective approach of modern science has now uncovered the reality of pure subjectivity the self-referral, selfinteracting unified field, which is the Ved. The objective approach reached its goal and rang the bell of eureka! when it gained knowledge which is no longer objective but is pure subjectivity. The world of scientists should know that the objective approach comes to an end there. Many more discoveries may be made on the surface, relative levels of existence, but the goal of physics has been reached. Today the most advanced level of modern science needs a complete approach to investigation, which includes the other two values of knowledge the value of the knower and the value of the process of knowing. All knowledge about the knower, the process of knowing, and the known is available in the most systematic manner in the Vedic literature. Every aspect of the Vedic literature is dedicated primarily either to the knower or to the process of knowing or to the object of knowing. All three values are uncovered in their totality in Vedic S c i e n c e . . . . For centuries Vedic Science has been misinterpreted and misunderstood. But now modern science has dipped into the reality of the unity state of life at the basis of the infinite diversity in creation. If human intelligence is to proceed on the more fulfilling levels of knowledge and existence on earth, now is the time for the complete knowledge of life to be brought to human awareness. Vedic Science is that most fundamental, complete value of science, which has in store all the future progress of the world. (pp. 31-35) Now is the time for scientists to investigate into the total reality of life without excluding consciousness. Today, those who exclude consciousness are not with the times, they are far behind. (p. 28) M a h a r i s h i thus e m p h a s i z e s that m o d e r n science, in the discoveries of unified quantum field theory, has g l i m p s e d the unified field of natural law. He points out that this is the s a m e field the field of p u r e c o n s c i o u s n e s s described in great detail by the V e dic literature. H o w e v e r , the i n c o m p l e t e scientific m e t h o d of the past, w h i c h lacked a s y s t e m a t i c subjective a p p r o a c h to g a i n i n g k n o w l e d g e of natural law and i m p r o v i n g the quality of h u m a n life, m u s t n o w be e x p a n d e d for science to rise to fulfillment. It is the c o m p l e t e subjective and objective a p p r o a c h to k n o w l e d g e of Maharishi that fulfills this need. T h e next section r e v i e w s the empirical evidence supporting the relationship of cons c i o u s n e s s and natural law outlined by Maharishi in m o d e r n science are discussed. V e d i c P s y c h o l o g y . F o l l o w i n g that, Maharishi V e d i c Science and parallels b e t w e e n the description of natural law found in V e d i c Science
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Research Indicating Growing Knowledge and Organizing Power of N a t u r a l L a w t h r o u g h the E x p e r i e n c e o f P u r e C o n s c i o u s n e s s Scientific r e s e a r c h h a s so far a s s e s s e d effects of the first t w o of the three s t e p s of a t t u n i n g the i n d i v i d u a l p s y c h e w i t h the c o s m i c p s y c h e d e s c r i b e d earlier i n this article the M a h a r i s h i T r a n s c e n d e n t a l M e d i t a t i o n and T M - S i d h i programs. As n o t e d p r e v i o u s l y , the first of t h e s e three s t e p s is T r a n s c e n d e n t a l M e d i t a t i o n , d u r i n g w h i c h o n e e x p e r i e n c e s p u r e c o n s c i o u s n e s s , a field of infinite silence, the self-referral state of a w a r e n e s s . In the T M - S i d h i p r o g r a m , o n e l e a r n s to think and act from the field of p u r e c o n s c i o u s n e s s , t h e r e b y e n l i v e n i n g this field in o n e ' s a w a r e n e s s . In the third s t e p , e x p e r i e n c e o f the V e d , M a h a r i s h i d e s c r i b e s h o w o n e directly e x p e r i e n c e s the infinite d y n a m i s m of n a t u r a l l a w in the field of p u r e c o n s c i o u s n e s s , the unified field of natural law. T h e large b o d y of scientific research on the Transcendental Meditation and T M S i d h i p r o g r a m s indicates that even in these first t w o steps, prior to experience of the V e d , the individual d e v e l o p s in the direction of gaining the pure k n o w l e d g e and infinite o r g a n i z i n g p o w e r of natural law. G r o w t h in the direction of pure k n o w l e d g e m e a n s that the e x p e r i e n c e of the self-referral state of pure consciousness directly d e v e l o p s the a w a r e n e s s of the k n o w e r , so that he or she can m o r e completely c o m p r e h e n d the funct i o n i n g of natural law. Table 1 gives e x a m p l e s of major research findings d e m o n s t r a t i n g that t h r o u g h the regular practice of the T r a n s c e n d e n t a l Meditation and T M - S i d h i p r o g r a m s o n e d e v e l o p s m o r e accurate and c o m p r e h e n s i v e cognitive capabilities. G r o w t h of the infinite organizing p o w e r of natural law m e a n s that life at all levels p h y s i o l o g i c a l , p s y c h o l o g i c a l , and sociological is holistically nourished. A c c o r d i n g to Maharishi V e d i c P s y c h o l o g y , such flowering of life as a w h o l e can only occur from the unified field of natural law, w h e r e the total organizing p o w e r of natural l a w is found. T a b l e 1 also outlines e v i d e n c e that the Transcendental Meditation and T M - S i d h i programs, by enlivening the field of pure c o n s c i o u s n e s s in individual and collective cons c i o u s n e s s , allow the organizing p o w e r of natural law to support and enrich these levels of life. In particular, the Maharishi Effect, the influence of coherence radiating in society from a small g r o u p of individuals participating in the Transcendental Meditation and T M - S i d h i programs, d e m o n s t r a t e s the profound capability of the technology of M a harishi V e d i c S c i e n c e to enliven the organizing p o w e r of natural law to enrich h u m a n life at the national and even global scale (see O r m e - J o h n s o n & Dillbeck, 1987, for a rev i e w of this research).
C o r r e s p o n d e n c e B e t w e e n the Principles o f M a h a r i s h i Vedic Science and those of Modern Science T h e p r o f o u n d p a r a l l e l s b e t w e e n the p r i n c i p l e s o f M a h a r i s h i t h o s e of the m o d e r n sciences, and the ability of Maharishi V e d i c S c i e n c e and V e d i c Science to illuminate
the deepest discoveries of m o d e r n science, p r o v i d e further theoretical support for M a h a r i s h i ' s description of natural law in relation to the field of pure consciousness. T h i s section elaborates the contribution of Maharishi V e d i c Science to the u n d e r s t a n d i n g and application of natural law in m o d e r n science in terms of t w o topics: c o n s c i o u s n e s s and natural law, and k n o w l e d g e and organizing power.
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T A B L E
SCIENTIFIC RESEARCH INDICATING THE DEVELOPMENT OF PURE KNOWLEDGE AND ORGANIZING POWER OF NATURAL LAW PURE KNOWLEDGE Increased Intelligence Cranson, in press; Dillbeck, Assimakis, Raimondi, OrmeJohnson, & Rowe, 1986; Dixon, in press; Shecter, 1978; Tjoa, 1975
Broadened Comprehension Increased Field Independence Improved Memory Improved Learning Ability Improved Concentration and Comprehension Increased Cognitive Flexibility Increased Creativity Improved Intellectual Performance Increased Academic Achievement Dillbeck et al., 1986; Pelletier, 1974 Miskiman, 1976; Dillbeck & Szal, in press Dillbeck, Orme-Johnson, & Wallace, 1981 Nataraj & Radhamani, in press Dillbeck, 1982; Alexander, Langer, Newman, Chandler, & Davies, 1989 Travis, 1979
Kember, 1985; Nidich, Nidich, & Rainforfh, 1986; Nidich & Nidich, 1989 ORGANIZING POWER
Physiology
Reversal of Detrimental Effects of Aging Reduced Medical Care Utilization Increased Stability and Flexibility of the Nervous System Increased Coherence of Brain Functioning Increased Autonomic Stability Increased Mind-Body Coordination Alexander et al., 1989; Goddard, 1989; Wallace, Dillbeck, Jacobe, & Harrington, 1982 Orme-Johnson, 1987
Dillbeck & Bronson, 1981; Levine, 1976; Orme-Johnson, Wallace, Dillbeck, Alexander, & Ball, in press Orme-Johnson, 1973 Appelle & Oswald, 1974; Holt, Caruso, & Riley, 1978
Psychology
Increased Integration of Personality Berg & Mulder, 1976; Brooks & Scarano, 1985; Gelderloos, 1987; Nidich, Seeman, & Dreskin, 1973; Seeman, Nidich, & Banta, 1972; Turnbull & Norris, 1982 Aron & Aron, 1983; Bleick & Abrams, 1987; Frew, 1974; Geisler, 1978; Monahan, 1977; Shafii, Lavely, & Jaffe, 1974,1975
Improved Productivity, Health Habits, and Behavior
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Sociology Improved Family Life Improved City Life through the Maharishi Effect Reduced Crime Improved State and National Life through the Maharishi Effect Reduced Crime and Violence and Improved Economic Trends Improved International Life through the Maharishi Effect Reduced Conflict and Improved Relations Aron & Aron, 1982; Chen, 1986; Marcus, 1977 Dillbeck, Banus, Polanzi, & Landrith, 1988; Dillbeck, Cavanaugh, Glenn, Orme-Johnson, & Mittlefehldt, 1987; Dillbeck, Landrith, & Orme-Johnson, 1981 Cavanaugh, 1987; Cavanaugh & King, 1988; Dillbeck et al., 1987; Dillbeck, in press; Orme-Johnson, Alexander, Davies, Chandler, & Larimore, 1988
Davies & Alexander, 1989; Gelderloos, Frid, Goddard, Xue, & Lliger, 1988; Orme-Johnson et al., 1988; OrmeJohnson, Dillbeck, Alexander, Chandler, & Cranson, 1989
T h e self-interacting d y n a m i c s o f c o n s c i o u s n e s s a n d natural law. Maharishi ( M a h a rishi V e d i c University, 1985a) identifies the following richa of the V e d as central to und e r s t a n d i n g the self-interacting d y n a m i c s of consciousness and natural law from the p e r s p e c t i v e s of b o t h his V e d i c S c i e n c e and m o d e r n science: Richo akshare parame vyoman Yasmin deva adhivishve nisheduh Yastanna veda kimricha karishyati Ya ittadvidus ta ime samasate (Rig-Ved 1.164.39) The verses [richas] of the Ved exist in the collapse of fullness (the Kshara of A) in the transcendental field, In which reside all the devas, the impulses of creative intelligence, the laws of nature responsible for the whole manifest universe. He whose awareness is not open to this field, what can the verses accomplish for him? Those who know this level of reality are established in evenness, wholeness of life. (p. 101) M a h a r i s h i ' s translation of the first line of this verse notes h o w the V e d exists as the inherent d y n a m i s m of the unified field. T h e infinite d y n a m i s m of the field of pure cons c i o u s n e s s has its source in the self-referral nature of pure consciousness. As quoted earlier, " T h e first syllable of R i g - V e d , A K , expresses the d y n a m i c s of akshara the " k s h a r a " of " A , " or collapse of infinity to its point value, w h i c h is the source of all the m e c h a n i c s of self-interaction" ( M a h a r i s h i V e d i c University, 1985b, p. 1). That is, pure c o n s c i o u s n e s s is infinitely d y n a m i c b e c a u s e it is a w a k e to its full range from infinity (represented by A) to point (represented by K). (See earlier articles on Maharishi Vedic P s y c h o l o g y : Dillbeck, 1988; O r m e - J o h n s o n , 1988.) The simultaneous existence of the t w o contrasting v a l u e s of infinity and point within pure consciousness can be understood, a c c o r d i n g to Maharishi, as an infinite frequency of transformation b e t w e e n the t w o , in w h i c h infinity " c o l l a p s e s " to a point and the point e x p a n d s to infinity. T h u s , the
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TABLE 2 ANALYSIS OF KEY THEORIES FROM PHYSICS, MATHEMATICS, AND PHYSIOLOGY
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IN TERMS OF THE RICHO AKSHARE VERSE OF THE RIG-VED
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d y n a m i c s of transformation of the field of pure consciousness have their basis in akshara. T h e Richo A k s h a r e verse g o e s on to state that the laws of nature are the dynamics of the unified field, and that the real usefulness of the k n o w l e d g e of natural laws c o m e s from direct experience of these d y n a m i c s , the Ved. A c c o r d i n g to Maharishi, this verse of the Rig-Ved identifies a fundamental reality of the relationship of c o n s c i o u s n e s s and natural law not only at the level of the unified field, but also as reflected in the v a r i o u s expressions of natural law studied by the scie n c e s . On the basis of this insight, charts have been developed by scientists and V e d i c scholars at M a h a r i s h i E u r o p e a n R e s e a r c h University and Maharishi International U n i versity, in w h i c h the structure of the most fundamental laws of nature discovered by p h y s i c s , m a t h e m a t i c s , and physiology, as well as other disciplines, has been analyzed in t e r m s of this V e d i c verse. T a b l e 2 (see pp. 1 4 2 - 1 4 3 ) gives examples of this analysis from each of these three disciplines. M a h a r i s h i has also stated that the R i c h o A k s h a r e verse of the V e d is applicable in a general w a y to u n d e r s t a n d i n g h o w the direct cognition of the dynamics of natural law in the V e d , or pure k n o w l e d g e , brings fulfillment to the goals of the objective a p p r o a c h of m o d e r n science. T h i s is e m p h a s i z e d in the following quotation, in w h i c h Maharishi ( 1 9 8 0 ) uses an alternative translation of the w o r d " a k s h a r a " ("indestructible") to e m p h a size the i m m u t a b l e character of the unified field of natural law rather than its internal dynamism: The first two words, richo akshare, describe the flow of pure knowledge, the flow of Ved, which, it says, is in the indestructible, non-changing field of Akshara. We see the same thing in the structure of scientific law, which is seated in the non-changeability of the law, on the ground of non-change. Even though the law administers change, it has its seat in non-change. It is a constant and therefore it becomes a law. The hymn [verse] of Rig-Ved calls the law Richas, and the flow of law is in Akshara, in the indestructible. Where is the indestructible? It cannot be in the relative just because it is non-changing, and non-change does not have its breath in the relative. It belongs to the transcendental value parame vyoman it transcends all activity. Here is the seat of the non-changing, on the ground of which is the flow, the structure of the law. . . . The hymns of the Ved, the expressions of the laws of nature, have their seat in the indestructible field of consciousness. Someone who does not know this field of consciousness is not able to associate the indestructibility with the law, and if the law is not indestructible, self-sufficient, and constant, then it is not of much value for all times. The emphasis here is in the knowledge of the indestructible, in the knowledge of the non-changing field. Further on the hymn says, "He who knows the indestructible, the field of non-change, is seated in evenness of life." That means, he is seated in all the laws of nature at once. He whose awareness has gained that level of evenness, his awareness is lively in terms of all the laws of nature. So here is a lively picture of the structure of pure knowledge in the selfreferral value of pure consciousness. (pp. 77-78) M a h a r i s h i indicates in this passage that although every law of nature is a nonc h a n g i n g principle, the reality of n o n - c h a n g e at the basis of that law can only be k n o w n , in m o d e r n science, through inference from the changing expressions of that law. He p o i n t s out that the n o n - c h a n g i n g reality of natural law, at its unified basis, can only be c o m p l e t e l y k n o w n and applied to enrich h u m a n life w h e n the c o n s c i o u s n e s s of the k n o w e r is established in the structure of p u r e k n o w l e d g e .
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TABLE 3 PURE KNOWLEDGE AND ORGANIZING POWER Maharishi Vedic Science and his Vedic Psychology identify two fundamental aspects of natural law, pure knowledge and organizing power. This chart shows how these two fundamental aspects of natural law are described by Vedic Psychology and also by the disciplines of physics, mathematics, and physiology. Discipline Maharishi Vedic Psychology Pure Knowledge The structure of pure knowledge, the Ved, is the self-interacting dynamics of the field of pure consciousness, at the basis of all expressions of natural law. The Lagrangian of superunified field theories embodies the complete knowledge of the unified field, the structure of its interactions, and all its symmetries. These symmetries, which unite all forms of matter and energy, remain unseen at ordinary scales of energy, time, and distance. Set theory is pure knowledge in that it is non-empirical knowledge at the basis of mathematics. All mathematics can be unfolded by the rules of logical inference from the axioms of set theory, which describe the dynamics of intelligence functioning within itself. The DNA molecule, present in all cells, contains in unexpressed form the totality of knowledge of all physiological structures and functions. It is the pure knowledge of the living system, the information at the basis of the creation, maintenance, and evolution of all aspects of the organism. Organizing Power The self-interacting dynamics of the unified field contain the complete organizing power of natural law, responsible for all the observed expressions of nature. The complete dynamics of the unified field are contained in the Hamiltonian of the unified field, the quantum-mechanical operator which, though itself time-independent, governs the behavior and time-evolution of the field.
Physics
Mathematics
In the sciences, the abstract language of mathematics is applied to quantify all the laws of nature governing creation.
Physiology
The DNA molecule contains the organizing power that governs the development and behavior of all physiological systems of the organism. This organizing power is unfolded through the processes of transcription and translation.
Knowledge and organizing power of natural law. Another aspect of the unified field that is highlighted by Maharishi V e d i c S c i e n c e and V e d i c P s y c h o l o g y , and which also can be found in the disciplines of modern science is the distinction between pure knowledge and organizing power. As illustrated in Table 3 and Figure 6, each of
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146
the disciplines of physics, mathematics, and physiology has found a unified source of the expressions of natural law, and the qualities of pure knowledge and organizing power apply also to this unified basis of natural law All knowledge has organizing power, as is evident from the immense impact of scientific technology on modern life. At the same time, the technologies of modern science and Maharishi Vedic Science differ in significant ways. One of these differences, noted Vedic Science earlier, is that technologies derived from each of the disciplines of modern science use only isolated laws of nature. In contrast, the technologies of Maharishi directly employ the organizing power of the field of pure consciousness, the unified field. Therefore, w h e n used by one w h o has developed the ability to function from this level of nature, Maharishi states that these technologies are far more powerful. Another major difference between the technologies of Maharishi Vedic Science Vedic Sciand those of modern science is that because the technologies of Maharishi
ence function from the holistic level of the unified field of natural law, which structures the evolutionary development of all of existence simultaneously, they are always totally life-enriching in their application. According to Maharishi, they spontaneously produce a holistic evolutionary effect from the level of the unified field, the level from where all of nature is sustained. In contrast, the organizing power of the technologies of modern science, based on fragmented knowledge of natural law, has the inherent danger of upsetting the balance of life rather than fully enriching life. Unfortunately, the potential dangers of this approach have been repeatedly borne out, as seen for example in side effects in medicine, imbalances produced in the ecology, and the immense destructive potential of modern weapons. Thus, Maharishi clearly points out that the infinite organizing power inherent in pure knowledge, the Ved, while supporting the progress of each of the sciences, is more direct, powerful, and progressive than the organizing power contained in the partial knowledge of natural law unfolded by the disciplines of modern science. Because Maharishi Vedic Science functions from the all-comprehensive and completely balanced level of the unified field of natural law, it is capable of correcting the innumerable imbalances created by the scientific age by fostering systematic and holistic growth of individual and collective life (see Table 1 above).
Conclusion
Maharishi V e d i c Psychology describes experience of the V e d as the direct cogni-
tion of the self-interacting dynamics of the field of pure consciousness, the unified field of natural law. Maharishi has identified stages of development of experience of the field of pure consciousness, or cosmic psyche, leading to the clear experience of the selfinteracting dynamics of consciousness. Pure consciousness, through the Transcendental Meditation technique, is first apprehended as a state of pure silence. The TM-Sidhi program gives one the further experience of transforming at will the unbounded silence of pure consciousness into specific expressed or qualified states of consciousness. In time, Maharishi notes, the individual gains the ability to experience the internal dynamics of transformation within the field of pure consciousness (the Ved), the laws of nature
147
responsible for its expression into all the specific m o d e s of consciousness and all the phenomena of nature. Maharishi refers to the V e d as pure knowledge, because it exists in the self-referral level of pure consciousness, in which consciousness knows itself. Pure consciousness awake to itself is the three-in-one state where knower (Rishi), process of knowing ( D e vata), and known (Chhandas) are united (Samhita). The intrinsic dynamism of this selfinteraction of pure consciousness, the inner dynamics of the unified field, is the Ved. Inherent within this structure of pure knowledge is the infinite organizing power of the unified field, which is responsible for all the diverse expressions of the laws of nature studied by the disciplines of modern science. B e c o m i n g fully awake to the Self, the field of pure consciousness or cosmic psyche, is all that is necessary for the V e d to bec o m e a living reality in individual awareness, and for the individual to gain mastery of the organizing power of natural law for the holistic and balanced development of the individual and society. The huge range of expressions and applications of natural law, even as described by the current scientific literature, could never be known or used by any one person in a lifetime. This is a great frustration to the aspiration of every young student to gain all that knowledge has to offer. However, as Maharishi has noted, although it is not possible to know all the laws of nature, it is possible to be all the laws of nature. Maharishi states that the study of all aspects of natural law can be reduced to the knowledge of the Self or cosmic psyche the full awakening of the individual to the self-interacting dynamics of the unified field. The central theme of Maharishi Vedic Psychology is: K n o w that by knowing which nothing remains to be known (the Self), and thereby enjoy the fruit of all knowledge. The fruit of all knowledge is that one's thought and action, spontaneously in accordance with the full range of natural laws from their unified basis, bring greatest success to one's o w n aspirations and also fully support the interests of all others. Such an education, available through Maharishi sis of a heavenly state of life on earth. V e d i c Science (S.L. Dillbeck & M.C. Dillbeck, 1987) frees life from mistakes and suffering, creating the ba-
Acknowledgements
I am grateful for the valuable comments of Drs. Bevan Morris, Geoffrey Wells, Robert Boyer, and David Orme-Johnson on previous drafts of this manuscript. The editorial suggestions of Dr. Samuel Boothby, Susan Shatkin, and Nancy Watkins are also warmly acknowledged.
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About the Author

theoretical empirical as EEG

of Maharishi perceptual of crime and rate,

proved quality of life in society.

He is also co-editor of Sci-

entific R e s e a r c h on M a h a r i s h i ' s T r a n s c e n d e n t a l Meditation and T M - S i d h i P r o g r a m : C o l l e c t e d P a p e r s , V o l u m e 5 .

Experience of the Ved

Ved the perception, This realization

scendental Meditation and TM-Sidhi of pure

until one clearly experiences the internal termed means

dic Psychology, rience the contrast proach of the to

of nature's functioning knowledge

Vedic Science and his or her environment

This is the foundation of an edon Earth.

MODERN SCIENCE AND VEDIC SCIENCE

oth m o d e r n science and Maharishi

V e d i c Science inform us that the w o r l d

EXPERIENCE OF THE VED

practical t e c h n o l o g y to foster this full d e v e l o p m e n t , the M a h a r i s h i

MODERN SCIENCE AND VEDIC SCIENCE

For a description of the seven states of consciousness in Maharishi

Vedic Psychology, see Alexander and Boyer, 1989.

EXPERIENCE OF THE VED

This is described in the Vedic literature as atindriyadarshana.

MODERN SCIENCE AND VEDIC SCIENCE

EXPERIENCE OF THE VED

MODERN SCIENCE AND VEDIC SCIENCE

T h r e e S t e p s of A t t u n e m e n t of the Individual with the Cosmic Psyche

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MODERN SCIENCE AND VEDIC SCIENCE

EXPERIENCE OF THE VED

MODERN SCIENCE AND VEDIC SCIENCE

T h e F o u r S t a g e s o f the G a p within the Self-Interacting D y n a m i c s o f C o n s c i o u s n e s s

EXPERIENCE OF THE VED

T o t a l Potential of N a t u r a l L a w in its M o s t C o n c e n t r a t e d F o r m in t h e Self the C o s m i c P s y c h e

MODERN SCIENCE AND VEDIC SCIENCE

EXPERIENCE OF THE VED

MODERN SCIENCE AND VEDIC SCIENCE

The Mantra and Brahmana Aspects of the Ved

MODERN SCIENCE AND VEDIC SCIENCE

EXPERIENCE OF THE VED

MODERN SCIENCE AND VEDIC SCIENCE

Consciousness and Natural Law: T h e P e r s p e c t i v e s o f M o d e r n Science a n d M a h a r i s h i Vedic Science

A subsequent article in this series on Maharishi

Vedic Psychology will describe its application to create an ideal society.

EXPERIENCE OF THE VED

MODERN SCIENCE AND VEDIC SCIENCE

EXPERIENCE OF THE VED

MODERN SCIENCE AND VEDIC SCIENCE

Improved Productivity, Health Habits, and Behavior

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MODERN SCIENCE AND VEDIC SCIENCE

TABLE 2 ANALYSIS OF KEY THEORIES FROM PHYSICS, MATHEMATICS, AND PHYSIOLOGY

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IN TERMS OF THE RICHO AKSHARE VERSE OF THE RIG-VED

MODERN SCIENCE AND VEDIC SCIENCE

EXPERIENCE OF THE VED

MODERN SCIENCE AND VEDIC SCIENCE

EXPERIENCE OF THE VED

MODERN SCIENCE AND VEDIC SCIENCE

EXPERIENCE OF THE VED

MODERN SCIENCE AND VEDIC SCIENCE