Transcription
And this expression, in Vedic terms, is: I am Um. Then, from where does suffering come? I don't want to suffer, but I have to suffer. What is this? This is not the state of superimposition of silence into dynamism, consciousness into physiology. No, no, this is something else. Vedic science explains it. Now, listen to me a little bit carefully. Yeah, listen to me carefully. I'm taking you to a region of ignorance; I'm taking you to the field of ignorance. From there, you will see what this eternal story of absolute order as life is. From where does suffering come? From where does suffering come? Vedic science, Vedic science explains this very beautifully, and not leave a man in, in that field of suffering, but take him out of the field of suffering. But indicate one little example of the, of the Vedic literature; one little example of the Vedic literature. What is that example? You have heard, all of you know all those things; I'm just reminding you that this story of superimposition is a story which everyone has to, has to listen and listen carefully and get over.
There is a phrase in India, in Hindi, it is what it says, says the whole field where the mind can go, know it to be the field of Maya. Maya word, Ma means not, non-existence, non-reality means which, that which is non-existent. The whole field of mind, the whole field of mind, and we are talking consciousness now, the whole field of consciousness as far as the mind can go, as far as you can think, as far as you can, you can imagine, the whole thing is Ma Ya, that which does not exist. Have patience on this expression: the whole field of mind is non-existent. What is derived from here is disorder is non-existent; order is eternal existence; order is existence; disorder is non-existence. That means, in the scientific terminology, that means a state of superimposition; that means a state of totality; the state of perfection, non-existent. So what exists is the Vedic expression is a flow of fullness, fullness, fullness, fullness; the flow of order, order, order, order, order, order. Just this, this expression, flow of order, order, order, order, order, order, order, order, perfection, rather perfect perfection, perfection, perfection. That means perfection is a constant reality in the whole field of space and time; whatever is there, perfection, perfection, perfection, perfection.
Now this is the reality; this is a scientific conclusion from the objectively gained knowledge of reality and from the subjectively knowledge of reality, from Vedic science, from modern science. Perfection is all that there is. Then, where from the imperfection comes? We are investigating into the cause of imperfection in life, from the field of knowledge, on the field of knowledge, imperfection or, in other words, disorder. Disorder is a non-existent reality; is a disorder is a non-existent reality. The question comes, where it comes from? Where it comes from? Where it comes? The answer is: you are sleeping very soundly on your very comfortable bed; you are sleeping. From where the tiger pounces on you? From wherever the tiger pounces on you, this disorder comes to you. From where it comes? It's a different state of, it's a different state of consciousness. It's everyone's experience. I'm trying to put the reality on the daily experience of everyone. If you ask from where the disorder comes, I ask from where the tiger comes. From where the tiger comes? Exactly like this is, this is Vedic science; this is the perception of reality; this is a scientific perfection about life that every state of evolution, whatever, every state of evolution is continuously an expression of superposition. So, because that is the only reality, superposition is the only reality; that is the combat basis of all that is there in creation; this all, that anything, but the common thing. But now we have to answer a practical experience of the people, and the answer is in the example. If order is the reality, if superposition is really an ultimate basis of all, of all diversity and all this superposition means this silence and dynamism, silence and dynamism, silence and dynamism, where is the superposition which causes damage or pain or suffering? And that means disorder. From where the disorder comes? The answer is in that example: from where the tiger pounces on you; from where the tiger comes. You are sleeping very comfortably now. From where the tiger comes? It's a different state of consciousness; it's a different state of consciousness. Actually, simple expression is: the tiger does not come, but I am experiencing the tiger. The man who saw the dream, he said: I experienced the tiger. Equally emphatically, I say: tiger never came to you. Equally emphatically, he says: tiger came to me. Equally emphatically, because he had been through that experience. Now, whatever I tell him, thousand times, million times, I keep on repeating the same thing: tiger never came, tiger never came. He said: I experienced it, I experienced it. How can I say to tiger never came? This riddle of ignorance, or we can say the riddle of knowledge. What Vedic, there is a big huge rigmarole of knowledge in the Vedic literature, this explains the state of consciousness in seven states of consciousness: waking, dreaming, sleeping. They are all states of consciousness, of course, one goes through the experience, but they are, according to the Vedic literature, according to the assessment of these waking, dreaming, sleeping states of consciousness, they are just like the tiger of the dreaming state. It's a different state of consciousness; waking state is different than the sleep state, then the dreaming state. There are different states of consciousness, and one doesn't correlate with the other; everyone's, one doesn't correlate with the other. Exactly the same way that eternal state of reality, eternal state of, of unity of all diversities, this is understandable to anyone till he transcends these three states of conscience, till he comes to a level of awareness which is neither dreaming nor waking nor sleeping: transcendental consciousness. For that, we owe all our life and everything to the traditional Vedic masters who have given this simple, natural [Music] all-valuable unfoldment of reality, transcendental consciousness to us, and they ex, they take our experiencing mind to the field of transcendental consciousness. It's transcendental, who describes it, the same value describes it, Ved, Vedic mantras, Vedic sounds are the sounds of one's own Atma, one's own Atma, one's own Atma, self-referral reality, transcendental reality which is self-referral. One word more we add to the self-referral dynamics of intelligence or consciousness. You understand it in terms of the ocean: all the waves have settled down and ocean unbounded, unlimited, silent, of unified state of the ocean, no ways, no diversity, nothing is there, unified settled state of consciousness. This is transcendental consciousness. And now the experience of millions of people in the world, thanks to the Vedic tradition, the experience of this, the experience of this transcendental consciousness influences the quality; this is important, huh. Experience of transcendental consciousness changes the quality of waking state, the dreaming state, sleeping state. All these waking, dreaming and sleeping states which one was living all the time, either he was awake or he was sleeping or he was dreaming, you know these values are influenced, these values are influenced by the experience of self-referral consciousness. Self-referral consciousness is the state of superposition. Ah, how it is superposition? This one, one verse of Rigveda which we are very fond of in our movement, Richo Aksharay Parmeo. It's a great outburst of total knowledge, the state of superposition. What is the rate of the population transcendentally permeable? It's called ah permeability, human, all those in our movement, all the teachers of transcendental meditation and all that, they know this, this words of Rig Veda very well in their teacher training course. This was related to them at the essence of all knowledge, one unified state, transcendental consciousness. So the experience of nothing else, nothing else could be underlined, nothing else but transcendental consciousness experience alone changes the quality of it, modifies the quality of waking, dreaming, sleeping states of consciousness. It modifies, it modifies, it modifies states of consciousness. For all these 30-40 years, all these scientific researchers in different fields, they have been proclaiming different, different this changes in the waking state, in the dreaming state, in the sleeping state of consciousness. All these EEG experiments and all, Professor Dilbeck would, would soon describe it. I am giving you a total expression, then Professor Dilbeck will describe to you the changes that take place in the waking and dreaming states of consciousness, how the brain functions, how the brain functions in the dreaming state, how the brain functions in the waking state. The modification of the brain functioning patterns have been recorded during the practice of transcendental meditation. What this has shown, this has shown that the waking state becomes more, more of life; it becomes awake; it loses its useless values; it becomes richer and richer and richer, and due to that physiology becomes better; the physiology becomes better, that Professor Dilbeck will describe to you just now. I wanted to finish a, a total perspective, and then you will hear the, the system of enriching, we would say system of influence of transcendental consciousness, the self-referral consciousness, Brahmi Caitanya, the state of Atma which is all silence, described in terms of Shiva, and its value is all in terms of dynamism which is described in the physiology of Vishnu. All these are very, very beautiful discoveries bringing to light the relationship of consciousness with its physiology, 40 values of physiology mentioned by our scientists and 40 values of the physiology, 40 values of the Vedic literature, consciousness and physiology, and consciousness and physiology. And this travel of the mind from the waking state to the transcendental consciousness, this travel of the mind, this experience of the transcendental consciousness is an experience which transforms that value which we are trying to understand, what we are trying to understand. If absolute order is the reality, as we find from science, the superposition is the reality, that means total natural law is the reality, then how the absence of total natural law, because disorder, disorder is lack of, lack of coherence, lack of Yoga, lack of unifying character, how, how does this come in? How does this come in? We gave an example: it comes as a tiger in the dreaming state; it never comes, but how to convince a man, he says he experienced. Now you say, now you say he has a pain somewhere, pain in the hand, he has a pain, he says pain. Now you tell him thousand times the pain doesn't exist, how can he, how can he agree with you, because pain is something which is the indicator of imbalance, imbalance. So the balance is lost somewhere, and we have understood what is the ultimate state of balance: infinite silence together with infinite dynamism. This infinite silence together with infinite dynamism, innumerable, innumerable laws of nature in one state, in a unified state of all the laws of nature, innumerable, how they correlate with the unity, how they are unified, that is the reality. Now, very beautifully, a great deal of different values of explanations are provided by the knowledge of the Veda, Vedic knowledge, by the knowledge of that ultimate state of superimposition, Atma, Atma, Atma, Atma. In itself, referral value is completely unified state; it only knows itself, because self-referral, that's all, self-referral; it only knows itself; it only knows itself; it only knows itself. Infinitely long time and space, infinite variety of space and time, but Atma is Atma, self-referral Atma, self-referral Atma, nothing else than Atma is an eternal self-referral state of it, eternal self-referral state of it. That is the Veda, and that is the self-referral statement. Now the self-referral state, self-referral state, in very beautiful small expressions, the Vedic literature expresses the reality of this self-referral state. This is Yoga Sutra that I am citing now. One Yoga Sutra says: Swarupay Avasthanam. It is established in its own nature, established in its own nature, established in its own nature. Now it answers the question of from where the diversity emerges. Next Sutra, Yoga Sutra, next it says: we understand this through an example of the ocean, settled ocean, no ways, always have settled down. This is experience of transcendental consciousness in a very simple way that happens. So transcendental experience. Now, when this state of intelligence is a direct experience, it is on its own level, and on its own level. This is what we have understood in terms of order, perfect order, perfect order is unity of the all diversity, the subtle state of the ocean, all the waves have settled down. This is an example to understand this thing, subtle state, from where the waves come up, the waves, any wave, big wave or small wave, any wave has its origin in that absolute stillness, completely subtle state of unbounded ocean. Any wave is the emergence of that unbounded settled ocean. This is the example to explain how the self-referral Yogic state of Atma, the self-referral Sangeeta value of Atma value is unified value, the self-referral value of Atma, absolute state of silence of this ocean, the first wave that rises to become a wave, the first wave that rises to become a wave is on the level of subtle state of the ocean; it's on the sec level of settled state of the ocean, that there is a self-referral stir. Now this self-referral prayer is expressed in that Yoga Sutras as the virtues of Atma. Atma is completely settled [Music] all this, this Vedanta Advaitam, there is no duality; it's a combination; it's a superimposition of Yog and Karma, Yoga and Karma. These are the two different values of the Vedic literature; the third value is this Vedanta value, without value. So this is the explanation, in this, the brilliance of explanation is that the settled state in itself pops up as a dynamic settled state. So here is a vision, in this example of the subtle ocean, from where the first impulse come up. In this example is the picture of the emergence of everything is a sort of line, sort of line. So a line in the ocean, self-refle, the line on the ocean is a self-referral quality of intelligence, self-referral quality of intelligence, self-referral quality of intelligence is what cell physical quality of intelligence is unbounded silence, unbounded silence; it itself is the field of diversity, because from that level, from that level emerges a second quality which is with the self-referral state, an impulse comes. The impulse comes, how does it come, and from where does it come is another story of the Vedic literature. The story is that it comes as it has been coming on from times immemorial; it comes as it has been coming on, coming on, coming on. But the value of the silent ocean is an eternal value; it's a common basis of all diversity, common basis of all diversity, common basis of all diversity. And there are innumerable expressions cited in the Vedic literature. What do they say repeatedly in different expressions, in different words? They repeat the superimposition state, Ambramasmi [Music] so the Atma itself is Brahma. So in the field of cause and effect, we explain that the Atma which is silence, that itself is the potential dynamism, and when the dynamism which is one aspect of the potential of Atma is lively, and silence which is another potential of, of silence of Atma, when Atma silence, when Atma dynamism, when these both come to be experienced, one becomes the other, one becomes the other, then is called, one becomes the other. Such a beautiful sight for us to dwell on and to speak about it and see the ultimate reality, how, how the order develops, order develops. This thing in the ultimate sense, in the ultimate sense, it doesn't develop. This development of order is just like this: the, the, the tiger which was never there, which is never there, but to, to, to tell a man that if you have experienced the drive, the, the, the tiger, it's not real, it's not real, it's not real. It is like what it is, like a dream; it is like a dream. So all the disorder which spells out diversity and does not coexist with unity, then this is non-realistic expression of the tiger of the dreaming state. Vedic literature does not leave it here; no, no, no, it's not, it completely exposes it out in one little expression, one little expression, one example itself. Listen to it carefully with patience, huh. The example is there is that Vivartawadh, and there is Parinam word [Music] is the consequence, the effect. So for the effect there has to be a cause, cause and effect theme of knowledge, cause and effect; there is a cause, there is effect. This is theme of knowledge; this is one expression of reality; the other expression of reality is Parinama. Parinam means Parinam, this got expressed in this way. So there is a cause, there is an effect; there is a cause and there is effect. This is very simple. So this cause and effect principle, this cause and effect principle, very logical and all that, all that, but it does not hold together; there is no cause, there is no effect; there is one flat state of superimposition all the time, everywhere. I am totality; I am totality; I am totality; totality, totality and totality. That is the reality. What is not the reality? That I am this and I am this, cause and effect, no, not causing effect, not cause and effect, but a perpetual state of order, a perpetual state of order, perpetual state of order. Very beautifully, Vedic literature takes the man out of all the dilemma of ignorance which expressed to him the diversity, diversity one, and what is that masterpiece? One masterpiece is that very exhaustive deliberations, very exhaustive, very long time consuming, exhaustive deliberations of Parinam, what cause and effect principle, and we were the word, we worked about it, we were told it's quite a complicated thing, but in very simple terms it is again understood through an example of a string and snake, string and snake, string and snake. Someone who doesn't see this string, he sees this neck, and once you see this snake expression that if you have two values, if you have two, if you don't have superimposition, then you are bewildered, bewildered between two values. The values are the values of the snake; there is a world of snake all running about here and there, crying and all that, all that, snake, snake, snake, stick. But there is no snake; there is no snake. Exactly like the tiger, there is no tiger, but he sees the tiger pouncing on him. Snake, snake, snake is like huge. So there is a world of snake which we will say world of ignorance, world of seeing something other than, than itself, what it, it, what itself is, what is itself, what everything is, superposition, Brahma, totality, Brahma, and I am also that, and I am also that, I am also that. This is analysis of the subjective value of the individual, analysis of the subjective value of the individual, that I am eternally a balanced state, perfection. All this is Brahma; all this is Brahma; all this is Brahma; all this is Brahma. In terms of modern science, all this superimposition, superimposition, superimposition, superimposition, expressed in different equations, in different as a result of all so many theories, so many theories, all impositions. So what has come out in this, in this perception of reality is that this order belongs to the world of snake; order, peace, fullness, perfection belongs to the world of string, string and snake, string and snake, string and snake. Now the world of, the world of snake is a very real world; equally real is the world of string. A man peaceful, he says: yes, I am this is string, this is strength, having seen this string, the world of snake, even when it was a reality of many, many long years and all that, all that, all that, but one sees no, no, there is no snake, and there is no world of, of imbalance or imperfection and all those values negative. So this is the field of knowledge; disorder means lack of knowledge; disorder means lack of knowledge; disorder means lack of knowledge; pain means lack of knowledge. All these different values, all those um, which are what, which are diagnosed as diseases and disorders, and diseases and disorders, they are rooted only in ignorance of the reality, ignorance of Atma, ignorance of Atma in both of its states, both states means silence and the potential dynamism, silence and potential dynamism, silence and particular dynamism, silence and potential dynamism. So this Vedic science, it does not stop here; it does not stop here. One more, one, even though this is enough, this is enough for everyone who is suffering from any kind of disorder, and this Atmegan, this knowledge of the self, and how self becomes the Veda, and how becomes the uh, how Veda becomes physiology, how weather becomes physiology, how consciousness becomes physiology is now a very physical reality. This is discovery of Professor Tony Nader, who we have been talking about it all these years and all that, all that. And Dr. Tony Nader is today going to inaugurate, what is going to inaugurate a program of complete knowledge, a Vedic program, Vedic means pertaining to Veda, Veda is knowledge, a program of complete knowledge of order, complete knowledge of order, complete enlightenment. A course of enlightenment is going to inaugurate today, the course of enlightenment for everyone who is experiencing the disorder. Any disorder in the field of physiology has its basis in the dislocation of total value, that superimposition value in the field of consciousness which has total diversity with total unity, total diversity, total unity. This has been mentioned in one word: enlightenment, enlightenment, enlightenment. So all this, the man who has been experiencing the pouncing of the, of the tiger, you say that was your dreaming state, that was your dreaming state, that was your dreaming state. So in a dreaming state, dreaming state means not the waking state, not the waking state, the things are different in the waking state. Making statement in this regard is a state of total knowledge, a state of total knowledge where unity and diversity are perceived together, are lived together, experienced together. This whole Vedic science is to enliven the totality of Atma, the totality of the self-referral state of consciousness, whether we speak in English or in Sanskrit or in Vedic terms, reality is just that: enlightenment, enlightenment, enlightenment. And this is fourth state of consciousness, waking, dreaming, sleeping, three, and this fourth, with this experience, the other three states of consciousness, this cosmic consciousness, God consciousness, unity consciousness which is Brahman consciousness, they sequentially emerge. A long time dream of bouncing of the tiger gradually go the way, it gradually goes away. And once he, you know, know that was a different state of consciousness, I never uh had the pounce of a tiger, but this comes after a long time, a long time; he needs quite a lot of understanding, repeated instructions of the, of the man who knows what the waking state is and who knows where the tigers are in the waking state; they are far away in the forest, they can't reach his bed, but, but he got, there is one beautiful word, it is Brahma, Brahma, Brahma. Means this delusion, delusion is the word for Brahma; I got deluded; I began to say something for something else; I began to see disorder; began to feel pain instead of feeling which is an eternal reality, order in this and this and this. The whole thing is due to lack of knowledge. During the time of student career, the boys, whatever they are told, that's all that they know, what else they can know. So the whole field of knowledge is confirming the pouncing of the tiger; they're con, confirming the pound, confirming the, all these in the field of health. Now I'm talking to all those who are experiencing the pouncing of a tiger as a reality of their experience in life, daily experience of life, tiger, tiger, tiger, tiger. So the whole civilization on earth has been under the what influence, I would say, of ignorance, not of knowledge. All these universities, all these medical sciences and all, they all belong to study in the world of snake. Whatever you study, world of snake; whatever you know about the world of snake, it is a world of snake which can only disappear. The world of snake means disorder, pain, suffering, all those useless values which are not the values of what life is. Life is a totality, fullness; life is a totality, fullness; it is a state of eternal field of space and time; boundaries of space and time don't exist there; it's an eternal state; that is order; that is perfect order; any other thing is a fraud; it's not life; it's not life; it's not life. The whole civilization is living in the world of snake; a world of snake is a non-existent thing. What really exists is the world of string: silence, smiles, blaze, unity in all the appearing diversity in the field of perception and action, and the whole thing. So the whole, the whole thing is completely unrealistic, and what is the whole thing? All field of knowledge, all field of health, the entire civilization, human civilization is not living the potential. Potential means the totality of human life; human life is Ambramasmi, I am totality. It's not a matter of repeating the words; it's a matter of living this reality in daily life, and one lives it by constantly getting out of this chaotic world, diversity and into the unity, transcendental meditation all the time, transcendental meditation all the time, transcendental meditation all the time is daily, daily morning, evening, morning, evening, morning, evening, morning, evening. This is like, this is like getting into the bank and getting to the market, getting to the market, spending and collecting in the bank and spending in the market, collecting in the bank and spending market, experiencing that self-referral dynamism and that self-referral dynamism co-existing with self-referral silence, silence.
And unity, silence, and unity: the sum total of all these values of different fields of talking is that the balance, the state of order, the state of order is a real value of life. And this variable value of life is eternal value of life, the mortal value of life, with all the changes that life goes through: renewal, renewal, renewal. It comes to the climax of all reviving values of becoming newer and newer and newer. It comes to a level where total diversity comes to be lived as a unified state of reality.
Vedic literature offers all the fields of knowledge in terms of different expressions; it's another field of knowledge, different expressions of unity of natural law, becoming diversity of natural law, unity of natural law, diversity of natural law. This experience is contained in the advanced techniques of transcendental meditation, where first one silences the mind, gets into the transcendental self-referral consciousness, and then starts to create those British in it. Advanced stage of the of the self-referral value of consciousness, advanced stage of self-spiritual values of consciousness. One of the experiences in yogic flying: you do that kind of physiological, physiological expression of floating in the air, from the enlightenment of that to unitary transformation in the unbounded field of consciousness, field of consciousness, field of consciousness.
So we have the practical program of experiencing and developing order, developing order, developing order.