Maharishi: Thanksgiving 1983

J Guru Dev, for the age of enlightenment. [Music] Ringing the bell of invincibility for every nation. Maharshi's Thanksgiving address, a day of renewal and [Music] revitalization. The ocean of Life flows within itself, from Infinity to a point, in a cosmic self-referral pattern, displaying all possible basic values of relationships in the whole range of Vedic literature. Thanksgiving Day, 24th of November 1983, Mahari College of Natural Law, Washington D.C., U.S.A.

This is the day we give thanks to the source of creation, to the source of the human race, to the source of this generation, to the ancestors of our nation, to our forefathers, to our parents. A Thanksgiving Day, a very special celebration of this most creative country of the world. Being the most creative country of the world, it has its roots in the process of deriving from the infinite creativity, the source of all creation, the unified field of all the laws of nature. And this is this day, Thanksgiving Day in America, is more special, particularly today in the history of all the other days of celebration in the past and future future, because this is the day, this is the Year, this is the day of the year of the unified field.

We have been celebrating this year, the Year of the unified field, throughout the world, and now we are in a country which is the product and, as such, the embodiment of creativity in the world. The expression of creativity in the world is maximum here, and during this year of the unified field, to get the opportunity to celebrate the process of rejuvenation, the process of revitalization, which is in the structure of today's celebration. Thanksgiving is a process of revitalization, is a process of reconstruction, is a process of eliminating all that is unwanted, and renewing and aiming all that is necessary for a rapid progress and fulfillment. So this Thanksgiving, during the unified field year, both these together bring to us a very great vitality in intelligence and in strength. And with this, we see the onset of the unified field-based civilization.

Thanksgiving Day of the year of the unified field gives us a vision of the onset of the unified field-based civilization. And when we analyze the mechanics of Thanksgiving and the nature of the unified field, then we find ourselves in the right position of welcoming the unified field-based civilization, a perfect civilization, an ideal civilization for all mankind, for all future. Thanksgiving is bringing to our awareness, and on that basis, identifying ourselves with the past Thanksgiving, starting the Thanksgiving to the Creator, God, nature, laws of nature, the state, self-referral state of infinite possibilities, and then the emergence of specific laws of nature from there, and from there the emergence of the whole universe, unified diversity, emergence from the infinite unified state to unbounded diversified state, and both together the universe.

Identifying ourselves with the past means identifying our mind with the whole state of unified field, the source of creation and all the creative processes and all the evolutionary forces and mechanics of survival and fulfillment. Identification of our conscious mind with the entire mechanics of creation, survival, evolution, fulfillment. And this is that day when all the people in the country and abroad, throughout the world, as the people of this country are spread, there is that one common retreat into the source of Life. Everyone's awareness is tracing back to the source. This Universal Awakening, in this self-referral direction of pure existence, pure intelligence, infinite creativity, infinite organizing power of nature. This withdrawal, this inward stroke, this inward stroke in the process of drawing more and more energy, identifying ourselves with the source of all energy, the whole world is turned within.

This is that fortunate day where the awareness of all beings is turned within. One day, one day, millions of people at home and abroad, all turning inward. The whole human race is on the way to deriving maximum creativity, maximum intelligence, and maximum vitality for survival and fulfillment. The whole human race in one performance. And the significance of this day, year after year, every year, is to create that influence in the whole world, in the whole population of the world, to take the conscious mind to the source of all intelligence, the unified field of all the laws of nature. Let the human race be in tune with the unified field of all the laws of nature, and that will take mankind for a year, at least, in survival, in existence, in intelligence, in creativity, in achievements, in fulfillment. This early operation to create that Global phenomenon of identifying our awareness with the unified state of the field, the total potential of natural law. This is the tradition of this country, tradition bound. All the people of the world are directed to the source, and in this, every member of the human race is knowingly or unknowingly, but sure and certain, practically getting on to enliven the field of all creativity, the source of all organizing power of nature.

And this being a global phenomenon, every member of the human race is deriving maximum from everyone else, drawing upon this infinite creativity from the source of all the laws of nature. Everyone is deriving from everyone else's performance in the same direction; it's a unified performance. And because of its utility in life and in the enriching influence in the world, because of its great utility to life, life, it's an yearly event, an yearly happening. It is embedded in the tradition; it's a festival. The festivals for the sons and daughters to look to the parents, to grandparents, to great-grandparents, to all the source of one's family tradition up to the area once memory could fathom, and it could go on and on and on and on, touching the Realms of Infinity, The Horizon of the unified field of all the laws of nature. And there the awareness rises to fulfillment on that high Horizon of beauty and power and intelligence and love, fulfillment. And the children run to parents, and the parents, like the ocean of life, wait for all the rivers from all directions to come and absorb them. It's a great upsurge of life, of intelligence, of existence, to connect to the source, just because the source is infinite, unbounded, and the quest of unbounded, the search for unbounded is the flow of life.

Life flows, starting from the unbounded source in the unmanifest unified field of all the laws of nature, and the reverse of Life, individual life flows, life of Nations individually a flow emerging from the unbounded unified field, and they flow on through the waves of space and time to end up in the Timeless unbounded again. From the unmanifest unbounded to the unbounded unmanifest, the flow, the natural flow of the stream of life from source to goal, which again is the source, unbounded. The stream of life from source to the goal is the stream from source to source, and the stream from source to source is a big huge performance of a cosmic self-referral nature, infinite self-referral, unbounded self-referral. And it is essentially the nature of the self-referral point of the unbounded self-referral. Infinity is self-referral; point is self-referral. Infinity referring to the point, and this is what creates the stream of Life, ocean. This, the flow of the ocean is the flow of life, and it's the flow of life that one experiences on This Day, celebrating this, the Thanksgiving Day, the flow of life unbounded from Infinity to a point. It flows from point to Infinity; it flows, but it's a flow of the ocean of Life which flows within itself. This whole history of Life spreads the red carpet for everyone, the whole human race, to come within and follow this pattern of cosmic self-referral performance. The huge cycles, very great huge cycles in space and time, millions of years of cycles, this is the cosmic self-referral nature of the unified field, cosmic self-referral nature of the unified field.

This self-referral performance, this self-referral performance of natural law, or talking as a whole, the self-referral performance of nature makes this tradition of running to the source at least on one day in a year. Of course, for the governors of the Age of Enlightenment, for ministers, it's an all-time running, without running, always continuously connected with the source, but for all the world, for all the world, it's a it's a phenomenal. Thanksgiving Day brings a phenomenal. Out of 365 phenomenal days, each day has its own character. This day has the character of self-referral performance, running to parents. This is the point facing the infinity, parents, grandparents, great-grandparents, looking to the children like Infinity, unbounded, going down, focusing on the point. So Infinity focusing on a point, point diverging on to the infinity unbounded. This mutual relationship of infinity to its own point is what governs the universe relationship. This is the day to celebrate relationship. Thanksgiving Day is the day we celebrate relationship, is the relationship. It's a mutual looking on to one another; it's mutual.

This is so beautifully exhibited in the ancient, again, the tradition, ancient tradition of wisdom, where this phenomenon of relationship of infinity to its point and of point to its source, Infinity. This relationship is in the very first expression of the Vedic alphabet. This relationship of infinity to its point and the relationship of the point to Infinity. A looks on to G, G looks on to A, and G looking onto A is indicated by the next expression, K N E. And this looking on to the source and bounded up is in reality looking on to the infinite expansion of that. The inward direction is virtually the force for the outward [Music] direction. So this, the nature of the point in the inward direction, the direction of a point faced with infinity and point facing Infinity in the direction of expansion, both ways expansion, this side expansion here, and this is the point value. Individual is faced with this situation, has Infinity in inward direction, Infinity in the outward direction. Infinity in the inward direction is in the direction of minimizing boundaries and going beyond the finite, and in this direction, Infinity facing the diversity, it's maximizing diversity in the inward direction, minimizing diversity in the outward direction, maximizing diversity till one goes beyond the biggest to the infinite, beyond the universe to the unified state of the Observer himself. So in both directions, whether one comes to minimize the individuality and reaches the point state of individuality to appreciate the unboundedness, are at Mahan through the mechanics of reaching at minimizing and then getting beyond the finite, and maximizing, going beyond the maximum. This is just the search of the source, the search of the source, entering into the knowledge of the object world, entering into the knowledge of the subjective world, whichever way, but when the way touches the infinite, there is the end of the search, and there is the realization of the self-referral relationship, self-referral relationship. This situation is depicted in the Vedic literature. On this side you have M, this side Anan, and your status is in the middle, you connected with infinity, you are one with the point of infinity, and here you are fully awake in yourself as a custodian of both diversity and point. This is the situation of a father. On one side he has children running on to him, on one side he has his father to run on to. So the situation of the father today is the situation of a fully awake embodiment of pure Enlightenment, fully awake embodiment of Enlightenment. This is the day of relationship. Just by being a father of some, just by being a son of some, the day calls him to be the embodiment of Enlightenment. This is the wonder of relationship. This is what relationship does to every generation. This is what relationship does to every generation, absolutely every generation. This is the significance of This Day, celebrating the day, the Parents' Day, the Grandparents' Day, the great-grandparents' day, the God's day, the Creator's day, all that has been there for everything we feel, we give thanks for everything we feel obliged. And in this very simple, in the simplest form of awareness, full of life and emotions, one feels completely alive in oneself, both ways, outside, inside. On one side the whole past is there, one side the future, which are the embodiment of the coming future for every father. The children are the embodiment of coming future, and grandfather and great-grandfather, they sit there, there as the embodiment of the past. All the glorious past is centered in them. So this is the day where past and future both join to rejoice the present, fully, is fully wide awake. So this is a real, real day of Celebration, complete. This is just like that point of infinity, complete point of infinity. What happens? This point of infinity is so very lively, it's absolutely lively in itself, just because the point as such is on the verge of collapse, and because it's the point, it is the point of infinity, there is something which makes it not collapse, even at the verge of collapsing, it has to keep it alive. The Infinity coming to a point, now the infinity feels absolutely uncomfortable because it's on the verge of collapsing. In that uncomfortableness, the alertness is enormous, enormous alert. Then that becomes the force for creation. A and this G, on the verge of collapsing, but it, something is there, it doesn't allow it to collapse because it's the point of infinity, it's the point of infinity, it can't collapse, it can only burst forth. So the expression of diversity is the collapse of Unity, on the verge of arriving at a point when the point becomes the begins to begin to have its own point, it just creates infinite diverse multiplicity. That's how it collapses, huge enormous Awakening. This is the whole creation emerges from that enormous Awakening, the state of full Enlightenment, which at once is point and infinity. So this is the day symbolic of total Enlightenment, where enormous infinity and point both are fully awake. And as students of Enlightenment or experts in the mechanics of Enlightenment, we see very clearly how the whole growth of Knowledge from diversity to a point of unity, from point of unity to Infinity, how that is completely available to us in our conscious awareness during our daily program. So when in our daily program a day comes to rejoice relationship, immediately we know what it means. To celebrate the Day of relationship is to celebrate the total range of creativity from Infinity to a point, total range of Infinity of creativity, and that we know from the Vedic alphabet, the entire Vedic alphabet, the whole structure of the laws of nature are in the collapse of into its own point, or the laws of nature in the very mode of expressing the collapse of infinity to its own point. The very mode of expression, the very style of pronouncing the basic and ultimate nature of relationship is such, the very mode of describing the relationship, point and infinity, is such that it awakens in our in our breath, in our speech, in our physiology, and therefore in our psychology, in our Behavior, it just expresses the total value of relationship, infinity. And this is this day, we are absolutely full in rejoicing this Thanksgiving mechanics, Thanksgiving process, and giving thanks to the whole every stage of our past, getting on to the infinite value of the past, giving thanks there, what we have done in our Consciousness, we have enlivened the present, and the total range of the past here in our awareness is the whole field of infinite creativity described by by a infinity and a point, infinity and a point coming on to our awareness, and this enlivens our awareness in all those values which are the values of the unified field, because then we have unified ourselves, our awareness is Unified, the past is Unified with the present, and in the same process the whole future comes to be unified with the with the present. In this, our awareness comes to that level of performance which is the nature of performance of the unified field, on that plank scale, no SpaceTime boundaries anymore, unified field rejoices in its own waves, the ocean rejoicing on its own ways. This is relationship; children go to parents, waves of relationship. What do they do? Enliven the heart, blossom the emotions, brings enrichment to life, improve creativity, great hopes for future, their blessings go a long way. This whole upsurge of the totality in the individual is a spontaneous phenomenon. This is the significance of what we say tradition. It's a cultural tradition of the most creative country of the world, cultural tradition that leads everyone to go in this fathoming of the source, to the extent his intelligence leads him, his relationship, his awareness leaves him to that extent he enlivens creativity, and to that extent he gets revived, to that extent he is more vital, to that extent he is more intelligent, to that extent he is relaxed, and then he plunges into the activity. This is probably the most cherished Festival of this country, just because it has this significance in fathoming the unfathomable unified field, the source of all past, present, and future, the source of all the diversified values of creativity, the source of the whole infinite diversity of the universe, the infinity. This is the tradition, and this significance is clear, just because the traditional creativity in human intelligence has managed to unfold the the real and complete nature of the unified field by now. The nature of the unified field is so very clear from the approach of modern science, objective approach, and the ancient Vedic science, to this objective and objective approaches, both ways. This is just the marvel of relationship in the self-referral state of infinite intelligence of the unified field. What is there except its relationship with itself? The self-referral state of the unified field is the absolute expression of of relationship, where where he is related to himself, and in this is infinite creativity, the whole universe, and this entire mechanics of immortal Eternal relationship. We see very clearly, visually, we see in the expression of the very first expression of the Vedic alphabet, we see in this relationship of with its own Point. G is the total creativity from where emerge all the different streams of the laws of nature, the R, the S, Y, and all the brahmanas of the Vedic alphabet. V is the expression of pure knowledge, which in its structure is Lagrangian containing its own Hamiltonian, the action principle, activity, the custodian of activity in the structure of pure knowledge. Pure knowledge then contains within it the custodian of activity; it's not active, but the custodian, effective, dormant, it, and that is pure knowledge, pure knowledge symbolized by a complete pure knowledge. A expresses totality, wholeness, Brahman, and for it to fathom its own entirety, it has to be awake at a point, so that when it's awake in its infinity and boundedness, it's awake in its own point also, and this creates relationship of itself with its own nature. Here is the Brahman and its own nature. Here is the totality, entirety, with its own nature. This is enough of an expression which is the expression of the absolute relationship, where two are not two, two are one, and in the self-referral state is the activity, and this is what is carried on through all the expressions of nature in the whole universe. So every relationship is from self to self, myself and with my friend. Here is the self of the friend, here is myself; self is related to the self. The entire course of relationship is from self to self. This is the self-referral wonder of the Eternal unified field. There is relationship, but of an absolute nature, where there are Infinity, Infinity, immortality related to mortality, and it's so huge and enormous that even it allows mortality to remain somewhere within its range. Infinity related to Infinity, so huge, enormous and bounded infinite that it allows even the finite values to hang on to it without disturbing it. This is the relationship, self-referral relationship. All relationships are self-referral, and this lays open that only the unified field, only the self-referral is all that can ever be meant by relationship, complete self-referral state, and that is the that then is the source of all creation. Source of all creation means source of all relationship between different different levels of expression. This is that day where we align our conscious mind with the total potential of natural law, in which we have infinite intelligence, infinite existence, infinite fullness, infinite dynamism, all along with infinite silence. All that we can ever say for the world, manifest or the unmanifest unified field, all that we can say about diversity or the infinitely silent dynamism of unity, all that we can say about anything can be talked about in terms of relationship, which is the main item of today's celebration, a relationship, one word, starting from absolute state of unity where intelligence and existence and dynamism and silence both have their absolute status to all possible expressions of theirs, and the whole process of individuation of the infinite status, all can be talked about, understood, or acted upon by that one word, relationship, which is the cherished word of the day which we are celebrating today. It's a beautiful, beautiful picture of the Observer himself. Whatever the Observer is, one sees in the universe. The Observer reflected upon by the universe observes his own reflection and celebrates it in terms of something obviously different from himself, the relationship. But this celebration of relationship is the celebration basically of that value which is forever open to itself, eternally open to itself, that absolutely indivisible state of relationship where Infinity is related to Infinity, self related to self, nonself related to nonself, just because there is the truth of existence or intelligence or truth of life that one is always related to oneself. So these Traditions which built up in time, they survive just because their survival is inherent in eternity, immortality in infinity, and as such, when the individuals identify themselves with that in a very innocent way, then they are life-giving, they prove to be life-giving, prove to be enriching, they prove to be the source of fulfillment. That is the significance of Celebration. Now, just this one word, relationship, originating from the self-referral state nature of the unified field, self-referral state of the nature of the unified field, emerging from there, this relationship, all possible aspects or facets of this relationship, all possible basic values of relationship, which at one point is absolute unity and at other point spreads infinite diversity. This state of this this this whole range of relationship for its most basic values we find in the whole range of Vedic literature, the Vangyas, Upasanas, and Puranas, and in the Vedas, the mantras, the brahmanas, Aranyakas, and Upanishads. This whole thing, the mantra, brahmana, aranyakas, and upanishads, this whole thing is the Grand Lagrangian and Hamiltonian of the universe, of the totality. Grand Lagrangian and Hamiltonian of the totality means of the unmanifest and manifest both together, quantum mechanical and classical both together, and that as a living reality in everyone's self. Wherever there is self-referral quality, wherever there is self-referral quality, there is the unified field, there is the total Lagrangian, total Hamiltonian inherent in it, there is the total Vedic literature. When we see the relationship of one aspect of the of the Vedic literature with the other aspect of the Vedic literature, when we just see the relationship, we only marvel at the at the entirety of the basic values of relationship that lie between the unified unmanifest reality with the manifest infinite diversity of the universe. Unified unmanifest reality in the unified field state, the total potential of natural law and its diversified expressions in the whole universe, between these, between the in the relationship of this with this unmanifest and manifest unity and diversity, finite and infinite, point and unboundedness, in the the relationship for their basic values. The fundamentals of relationship are so very exalted, expressed in the relationships of the different aspects of Vedic literature, the relationship, one relation, and then we understand the categories of relationship in the whole universe. And once we have all these different categories and once we see at a glance these fundamentals of relationship, and then at a glance with reference to that we see in our own self the totalitarian value, the unified value of all relationships in the self, then we find ourselves so very wide awake, capable of behaving in the most excellent manner through all the channels of relationship, and therefore rise to the ability of putting together anything that we want in creation. Once we have the fundamentals of relationship enlivened in our awareness, anything we can relate to anything else because we are on the switchboard of connecting, we are experts in laying the links between them, all the relations, mastery over all relationships in most spontaneous manner, and this is mastery over natural law. Considering relationship in this way, what we find is we marvel at the at the at the perfect expression of relationship in different aspects of Vedic literature. The Vedic science offers us a marvelous knowledge of pure relationship. Upanishads, the aspect of the Vedic literature, and also when we look into it, also the Vedas. So the Vedic literature means a literature that means in terms of the expressions from the language of nature, how the nature speaks to itself, self-referral language of nature. This is one kind of expression which is contained in the mantras and the brahmanas, the the Lagrangian and Hamiltonian of the universe, and Hamiltonian at that point is absolutely zero because it's a self-referral performance. In the self-referral performance, no energy is consumed; on the other hand, it's the reversal of consumption; it's life-giving, it's energy-giving; it's not energy.

Taking it's that kind of relationship which only nourishes, which absolutely nourishes; it doesn't consume energy. And this is that relationship in its absolute value. In this relative value is the relationship of the child and the mother, the son and the father. Child: one just only nourishes; it's not exhausting; it's inspiring. And this theme of explaining the infinite diversity of the universe emerging from the infinite Unity, Eternal Unity; the infinite diversity of the universe emerging from Eternal unity, and the relationship of diversity with diversity, elements of diversity with each other, and the relationship of the diversity with the unity, and the relationship of the constituent elements of the unified field within themselves—all these different levels of relationship we find in the Paya and aaya language of the Vic literature.

It starts from—it's a very, very interesting day today; it's a very, very interesting today. We are just now on the, on the, on tearing apart all the Fabrics of relationship in the Mantra. We have the what Rishi, D and Chasi, D and Chas; The Observer, the energy D, and the connecting link, the flow, flow Chas. So the Mantra and Chas; these come up to establish relationship in a field of self-referal, absolute relationship. There are no two in the Mantra, but nevertheless the upsurge of the mantras, the cognition of the We is onto itself, its own cognizer, its own cognition and its own energy. So there is that unified Hess, and as its constituents there is the Observer, observed, and the observation, and Chas. And what is happening is because and Chas are all compactified in one Hess of unity; therefore, there are not three things. And once they are one, we can imagine the three getting absorbed one into the other, with, with Chas, Chas with all compactified in such a way that three are not three.

In this we see the unmanifest activity, K action; and in this we see the brah, the action, the expression of the, of action, Hamiltonian directly. We see Hamiltonian in this; and once we have the Hamiltonian, the activity, then we see the actor, the self in terms of having a body; and then we see it in terms of having the blims, the angas come, and the angas; and then the subordinate theas. This is all the diverse Expressions arising from the absolute state of relationship, arising from the absolute state of relationship and progressing on to the divergent expressions of the absolute unified state of relationship. So it is the relationship. We are concluding something very nice here: it is the relationship which is the creative, the relationship that creates. It's not that the two things are there and then the relationship Springs; not that this FL and yellow FL and they come together; not that it is the relationship of—it is the relation, element of relationship that creates these two. That is why Naya upholds this element of relationship as one of the foremost element of knowledge which has that organizing power which creates infinite diversity from the Eternal Unity. This diversification or this quantification of the wholeness of reality; reality Quantified. How does it get Quantified? By the element of relationship. There in its unquantified state, non-quantified state, it is its own relationship; it is its own Observer; it fully awake within itself. So it is its own Observer, being its own Observer, it is its own observation; it's its own relationship; Unity, unified state of relationship, absolute state of relationship. From this absolute state of relationship come out the karma; begins to be—has this Hamiltonian and action principles come out with that; the, the six angas start. First quantifies the holistic totality of wether Hess of we; the totality of we is expressed by a, and its quantification start with the second letter. The total Infinity has been Quantified the moment it is pure awareness and knows its own Point; Infinity being fully awake, being pure awareness, knowing its point, the whole quantification process starts. And here in this is the value of expressed infinity and value of nonexpressed infinity; and this we find in the organization of the suas in the mandula. We just marvel at the Perfection of expression of this one value relationship and how does it create, how does it quantify. We have seen in the first mandula; here is the first Su, expression of fullness, totality; and opposite to it is the unmanifest su, unmanifest su, total manifest to with its total unmanifest value contained within itself but expressed here, opposite to it. In this we have the relationship of totality with its own unmanifest value; totality manifest, totality unmanifest. This is the absolute state of relationship; there are no two, there are, but yet they come to be two. And in this, the moment manifest fullness having unmanifest fullness in its own structure, the moment these two extremities are put one another, immediately the circle comes up, and the division of the, of power, division of Intelligence, Division of energy comes from this Hess and manifest to this Hess unmanifest; and then it continues from this unmanifest to again to this manifest. What is happening? The division of the and Chas from the whole, whole holistic value to its relatively less holistic value, relatively less holistic value, till it becomes to unmanifest value; and then the unmanifest value begins to be a little bit more, a little bit more, a little bit more, little bit more, and comes to be completely full here. So in this what is displayed in this structure of the Manda: Quantified values of relationship of totality with its own totality. So what has given rise to different devatas and Chas and the, and the Ries? What has given rise to these different values of D, Chas and Rishi? Just the element of relationship; just the element of relationship is responsible for the creation of the, of the, of this expression; creation of this expression of the, of the different laws of nature, laws of nature in totality, and how they do gain specific values; how the total infinite potential of natural law gets itself expressed in the, in the Quantified Val. This is brilliantly exposed in the structure of the Manda, structure of the Mand. And then we find that the Mand, this, this structure without Corner, this corner, no one canner there at a point; it's most efficient at a, at a point value; at a point of the point value is really real because in that absolute state of relationship there are no two, and therefore there is no space and time difference; and therefore that is on that level of plank scale activity, plank scale activity; and that is that level where no energy is consumed in communication; and that is that state of absolute relationship which is energy giving, revitalizing all the time; and it is this point of the point in the whole creation that is the, the whether its internal structure is Mandela. We have that theme of the black holes Event Horizon; Mandela is just a significant expression of the Event Horizon where the activity is on the periphery, on the circumference at the point value; and the point value is the most ideal field of the total potential of natural La, the point; the same total potential which is avalable in the, in unbounded infinity; and this total potential of natural law seen as containing the total value of relationship, holistic value of relationship, and all the basics of all possible relationships; and not only the basics, all expressions of all possible relationships in the Universal, the huge enormous. So this one element of relationship breathing its intelligence at a point gives life to the state of infinity; it's the point that breaths life into Infinity; it's Infinity, nature of infinity, selfawareness, pure wakefulness that gives life to a point; and that is the Eternal state of we, the, and it's Ang; how the, how from the main body of the V, the totality, how the different limbs arise; how the whole speech of a, the entire total speech value expressed by a get Quantified in its own self Infinity; how it collapses onto a point; how it collapses onto a point; what is the reason it collapses onto a point? Just by its own nature; just because it is awareness, wakefulness, intelligence—these are all abstract nouns—awareness; just because it is awareness, it is aware of its Infinity; its awareness of a point; and here is the collapse in its own nature. So where does the collapse take place? Collapse take place; it is the collapse which expresses Quantified relationship; it is this collapse which is on the basis of pure awareness; at the basis of pure awareness it collapses; this is the creation of relationship; how the relationship is, is, is created just by awareness collapsing to a point; the point and infinity, the boundary and the unboundedness; this relationship in its absolute measure located in the mantras which is Sita, togetherness of Rish and Chas, complete togetherness Rish and CH; and then the a very beautiful theme of viic science spreads its Market of diversity on the point of, or on the ground of these three elements, Rishi, D, Chas; and they are elaborated as adhyatma, Adat, self-referal, self. This is that level of relationship, absolute; and because the word relationship has two in view in order to link them, the linking agent is the DAT, the energy link, linking aspect; and the linking aspect is dyamic on the basis of the flow of D which is Chas, the self; the energy is dat, the flow of energy, the performance of dat, the activity of the DAT Chas. So this all the three rishat and Chas, the self, energy and performance and the flow; this is just in the self-referal State; and this self-referal state is the realization of One's Own dynamism in terms of cognition of the we, he who is awake, just that quality of wakefulness, who is awake, Richard Zoom for, for onto him. So whenever the awareness comes to a state of self-referal wakefulness, the structure of this self-referal wakefulness in terms of the Quantified natural law comes up to be cognized, Quantified natural law; one Su, one of a specific structure of natural law in terms of suta is just by the self-referral wakeful quality of pure intelligence; self-referal wakeful quality of pure intelligence perceives the significant dynamism on the ground of relationship of the Observer and observed in the self of The observed with the process of observation and Chas. So here is the beginning of relationship; and then from here all the, once the source of activity has been uncovered in this way in the Mantra, then the dynamism, the contained in the, the dynamism of organizing power contained in the structure of pure knowledge that then is the subject matter of a separate area of the V literature, the brahmanas. In the brahmanas, because activity, all these three values are awake and Chas and Chas and they are awake; and once they are awake there they are specifically elaborated for their basis Basics; and then we have the three different areas of Vic literature, brahmanas, arakas andish Ops bring out the self-periperal value, the value; theas bring out the value, the energy value, Quantified energy value; and the beauty is there when you go into detail of it, each expressing specific Powers but he is in terms of the totality of power; each exhibiting specific areas of intelligence but it is expressed in terms of the total intelligence, the total potential of intelligence; each displaying its own range of specific power and intelligence but then it's always connected with the total potential of, of, of power and intelligence; like the karma, the karma, the performance aspect of it; each, each Karma, each specific performance in space and time boundaries; each performance is performed with such a skill that the performer, it is very important that the performer and reaches all levels of the three values, Rish and Chas; the hamiltonian is designed for operation in such a way that the operator in the end of the operation is going to be United with the total potential of Action Power, with infinite dynamism, with Lively field of all possibilities, all creativity through any performance. This is Vic performance; yya you perform something in space and time, but the performer, because he is performing through the language of Nature, and the language of nature is always the self-referal quantity, language of nature is always a self-referal quantity and always a self-referral quality; and therefore the, the performer performing through the language of nature naturally get his awareness remains in tune with the with the self-referal quality of, of, of, of the reality. This is weic performance; this is what experiment of Vic science; the performance of Vic science is such. I'll get on to a very, very interesting area: the performance of Vic science, the practicals of Vic science, because they are performed through the, through the knowledge of, through the, through the language of nature; just because the language of nature is used, used in the mechanics of performance; and just because the language of nature is always in tune with the total potential of the unified field; therefore, the awareness of the performer invariably gets enlivened in the Attunement with the unified field; and by the time that performance is over, the performer is in tune with the cosmic intelligence; it, it's enormously skillful; and this is so just because is the language of nature which has expressed in its own language the structure of hamiltonian; it is thean that expresses hamiltonian; and that is why this, this miraculous power in the mechanics of hamiltonian that whosoever brings his awareness in tune with that style of activity, his awareness becomes Lively in the Attunement with the total potential of the unified field. This is the Practical of Vic science. Now for a moment, little distraction from this Sumptuous field onto the, onto this SpaceTime experiments of modern science; just because the modern science has been exploring from the objective point of view, just because was going from objective point of view, objective point of view, the whole field of performance, the whole field of activity was getting to finer, finer boundaries; but even if it was getting from grosser to the finer, but because it was not associated with the, with the transcendental, with the unified field, so it always kept on keeping in the relative; so the result of the performance never took the awareness of the experimentist to come to Attunement with the unified field; the awareness remains like that, like that, like that. So this, the, the grand result of the identification of the mind with the unified field, it never happened, just because the experiments always were in the field of space time boundaries; that is the reason why the result of performance, the result of action never got into that unquantified state of intelligence or energy; it always remained in the Quantified states of performance; it never came out to the absolute value of performance where the performer will draw energy instead of losing energy. In the, in the, in the experiment of science is just the other way, because it's subjective in nature; it's the self, that means the wakefulness of intelligence itself is performing on its own; and the, the, the ground of performance is itself the, the means of performance; the, the energy, the is itself the flow is itself; that is why there is no loss of energy; and that is why anytime the conscious mind performs on that level it draws energy, it draws energy, it draws energy; it becomes more and more vital, more and more intelligent, more and more creative, more and more performing; that's how living life becomes a means of drawing energy. This is how behaving in the field of change one is drawing more and more of IM. It's on this level that the mechanics are unfolded; and that is the aspect of brahmanas in theay Thea which is an aspect of the angas vangas; and this is Yoga, Karm, mimansa and vanta in the field of upas; and the whole of AA which Isa subordinate V, subordinate v as all other aspects of the V. We have seen just now how the and Chas of the Mantra play upon themselves and develop that Eternal Unbound measure of relationship within themselves; and then how the hamiltonian of the lagrangian of the Mantra, how the hamiltonian is effective in producing energy rather than consuming energy; how the action in that sphere is a total action; it's a total action unlike the action within boundaries, specific action where the specificity is uh predominant; not like that where there unspecific value, immortality, eternity, unboundedness is predominant; and then we see from that relationship within the quantum mechanical field, relationship between the lagrangian and the hamiltonian, how it has been beautiful y beautifully divided into, into the six angas, six angas; why six? Because the and Chas, three of the Mantra and the AR and brahmanas, three of the, of the brahmanas; three of knowledge, three of action; these six give rise to the six angas; this first three angas belong to the knowledge, the other three belong to action; the first three sha and shika and shika belongs to this, this, the, the action, the action; how a is pronounced a, how the V is pronounced, how the, the syllables are pronounced; the pronunciation, how much mouth opens, how much it closes, where the tongue goes, where the pallet moves and what the throat chokes and all the huge, huge mechanics, engineering of the pronunciation of the; all the engineering; this is the vision of the quantum mechanical from the classical; we see the now it comes out; we know the we to be the impulse of Consciousness; there is the we, impulse of consciousness, pulse of Consciousness; but we see it as coming out of the mouth, the speech, the fluctuations of speech; now this is the classical vision of the quantum mechanical reality; classical vision of the quantum mechanical reality. Now in the quantum mechanical reality we have seen legrangian and hamiltonian, knowledge and action, knowledge and action; then knowledge aspect and action aspect; the action aspect is vak CH, knowledge aspect, knowledge aspect; this shika NP and shika goes with Chas, the flow; how, how the weather flows, spech, quantification of speech value, Chas; this what they call this, the flow; and the D is dealt with in thep; and the self dealt with by shika; and the action principle predominant are the other three angas, jotish ch, vakar ch, vakar ch Andes, vakar will go with, with this, this, the action principle, diversification, diversification, also diversification; the UNified space time transcending value of, of, of reality spreading it's like this activity from the, the plank scale now spreading into the activity of different times scales; the vak expanding, expanding, expanding; and then the Joes, it sums up the whole space and time into it's like the, like the, like the, the summing up is always done by vanta; so jotish corresponds with vanta; and correspondence corresponds means complimentary to, complimentary to. Now we are, we are establishing the complimentarity between the angas and upas; complimentarity between the angas and upas; the complimentarity between them is the complimentarity is just the expressed value of the complimentarity between the knowledge and the hamiltonian, knowledge and action, thean and hamiltonian, thean and hamiltonian, knowledge and action, Mantra and brah, Mantra and brah; like that when you see the Mantra then what you see there is all these principles which have been enumerated in the upas; so upas, the six upas, May, yima; these six upas are seen in the structure of the pure knowledge, the structure of the mantras; so upas go with the structure of the mantras; and the angas, six angas, vangas come with the action principle, with the brahmas; brahmanas bring out the angas; and the mantras, the cognition of the Mantra lays open the six, six systems. Now these six, six systems are broad classification of the channels through which knowled, knowled is fathomed in its entirety; they are called shastra; and the, the those Basics, basic principles through which knowledge gets unfolded are those basic principles which govern the field of relationship; the whole universe; how from Unity diversity spring; how from diversity one begins to be awake in unity; both ways, expansion and contraction; this emergence and convergence; both these are handled by the angas and upas; the knowledge aspect of convergence and, and Divergence handled by the upas; and the action aspect of Divergence and convergence, the action aspect of Divergence and convergence handled by the vangas, vangas; and in this whole theme only the three values are being handled and chasma andat and, and through the whole system the convergence is onto oneself; Divergence is onto the universe, un infinitely expanded universe and infinitely contracted the self and the awareness which handles both these extremes, the point and infinity, action and pure knowledge; that awareness is the memory; the memory which holds on one aspect the absolute state of relationship, self with self; and they infinitely expand the Diversified field of relationship, everything with everything else. So this is the total awareness of the entirity of intelligence, entirety of existence, entirety of creativity in its fully awakened state that we have as a SMY memory. When you stand on the door outside is the ver; inside is the room; you are aware of both this side and this side; when you have room little bit more predominant you have the memory of the Vera because it's there already; it's a little bit, little bit a little predominant, a little bit predominant this side or this side; when you are inwardly direct a little bit then you have the memory of the outside; when you are outwardly directed a little bit you don't lose with the awareness of the inside; and that is that [Music] state e facing towards A and E facing towards the expanding weather and me. So this inward awareness, this outward awareness both together give rise to a point which is terribly awake; it has to be terribly awake; one is pulling on this side, the other is pulling on this side; what can happen to, to any individual; he can only be reduced down to a point; it's like, it's a very beautiful analogy; a stream is coming from this side; suddenly it, it, it dashes against a mountain, mountain; then it what it forms is a circle; a world wind is formed, Corning everything of in the area to a point; stream going this side and suddenly there is nothing more to go because the point has come; and all the collapsing process mean mechanics of collapsing are come down to a stop still; and it reverses back in this side; and reversing back on this side it creates a, a point; and the point presses the mountain, tries to break it; this is that aim is created by the collapse of a coming on to a point; and then in this collapse there is, because it's the collapse of awareness; and the point is always aware of the infinity; infinity has always been aware of the point; so the point looking to infinity, infinity forcing on itself to a point; both cause a world po there a return; and that, that return is a compulsory return; but then with half a circle coming this side it again wants to go this side, press on; and this tendency of the this top and riverse gives rise to a forceful outlet; and here is the start of creation indicated by e double e after the point which is [Music] ma. The very structuring of the order in, in sequence and expressed in speech is so highly precise expression of the holistic and Quantified values of relationship that forms the fundamental of the whole creation of this stream of laws of nature from the founding head of the unified field of all the laws of nature; and the Stream of creation from the streams of the laws of nature; huge diversity Springs. Now, now we have seen how the, how the, the relationship between Rish and Chas and relationship of the silence Sita within its own self-referal performance, infinite self-referal dynamism of, of, of Rish and Chas mixing with themselves like that and thereby creating the hamiltonian, creating the act action principle; and how human awareness performing on that level gains energy, gains Vitality, gains immortality, lives all these beautiful values of infinite creativity, all possibilities from there; and then we have seen how these further elaboration of the relationship bit more with the main body with its angas and with the opas; this is just the elaboration of the three values, chasma and; further elaboration of adhyatma, ad is in, in theas; adma is elaborated; the self is elaborated; and the self is so elaborated, so elaborated that in everything one sees the self only; one sees the totality in the form of a body; one sees the manifestation of the unmanifest; and one sees the unmanifest and manifest as one holistic total reality; this isas seeing a man wandering in this jungle, Lord Brahman, totality and Chanda, embodiment, physiology, psychology, behavior all in one grand state of unity wandering on the in the jungles and playing on the courtyards; this is that pictorial illustration; and this is the methodology of culturing human awarness to see the reality through its transformed values, realize the total potential of relationship that you are everything, bras, total expression of relationship; realize that and then maintain it and be everything completely at home with everything and with everyone; this is The Enlightenment, total Awakening of the unified field in its full potential remaining self-referal even in the midst of multitudes of expressions of its just the display of relationship, relationship, relationship; Aura brings out a beautiful, beautiful theme of explaining the whole universe emerging from this one element of relationship; and jotish also on the other side comes out to explain the huge enormous total Enlightenment and total ignorance, both extreme states of Life, total ignorance and total Enlighten Enlightenment and their relationship; jotish brings out; vanta brings out; AA brings out; and all the fouras; and how does it bring out beautifully, beautifully.

The whole structure of that’s why it’s called subordinate. That means it deals with the expressed value of knowledge. The expressions, both expressions and non-expressed, we have seen so many times; they are the reality of, in two aspects. One is the other thing. The the the yellow FL is just the colorless sap, and so is the green leaf. Both in their realities are the same, one common basis of both completely. So it’s very good. Once the FL is in hand, the relationship of the sap with the yellow petal and likewise the relationship of the sap with the green; this, it’s just the relationship; it’s a mode of relationship that this becomes green and this becomes yellow. It’s a mode of relationship. So what is between? What is different between them is the relationship of the sap with this, relationship of the sap with this.

Now what is the relationship of sap with the green leaf? The relationship of the sap with green leaf is actually existing in the nature of the sap where the sap desires, “I want to be this.” So the relationship is not between the green and the and the colorless; the relationship is in the self-referal state of the colorless, where the sap within itself, when sap functioning within itself, in itself, pereral performance desires. So the actual relationship of the sap with the leaf is not between the sap and the leaf, but it is between the sap and the sap. So it is from this Rel relationship of the sap with the sap that the relationship of the sap and the leaf comes out.

So when we consider the fundamental, then we say sap with the functioning within itself, and this is created, and this is created, and this is created, and this is created. And then someone who is here underneath this, underneath this leaf, and is protected from the sun, he says, “Thank you very much, leaf. Yeah, I’m safe and cool and calm and protected from the scorching sun,” and therefore, “Thank you very much.” To whom he is thinking? To whom he is relating himself? He’s relating himself with the self of the sap. And when he is relating himself with the self of the sap, then the self of the sap is in his memory; then his awareness is identified with this. So where is the actual relationship of the person and the leaf? Where is the Thanksgiving? It’s on the level of memory in the consciousness and its specific mode where the realization takes place, where the activity takes place. Yes, “Thank you very much.” Some activity takes place. Where is the fundamental of it? The basis of it? The source of it? In the memory. And memory is on what? Conscious memory itself is a fluctuation of conscious, is a mode of conscious. And what is consciousness? Is the basis of the fluctuations of the weather, the laws of nature, fluctuations of consciousness. So wherever there is weather, there is the real memory; that is the real seat of memory. Wherever the weather, there is this weather on the universal level, absolute level, totality level, memory on that totality level, but with reference to individual awareness, memory is on that level of totality but reflected upon by the individual conscious. This is the fine difference between the shti and smti. Smti is a phenomenon of the individual inception on the universal reality of the unified field, and it’s on that level that the unified field becomes identified with the individual field of life. The individual field of life identified, individual field of life means all the activities in space-time differences and all that, in one stroke, lively on the wakefulness of the total potential of natural law, the unified field, complete identification. This is smti. And shti, really relationship, a very very intimate relationship. Just one is the other, almost the other, one is the other, almost. But that almost is the reality of the distinction between Rishi and Chas, when they are compactly contained in one Sita unity, and the three, the word even almost is not right; there is more innate, more more close together than the word almost. It’s almost one complete unity, just because it is awake within itself. When the universal value of it experiences itself, it’s a unified field open to itself. When the individual identification comes on that level, then the individual identification is in terms of all possibilities. This is the extreme extreme fulfilling level of relationship that one is a lively field of all possibility, absolutely all possibility lively. And this is made clear just this, that there is that infinite unified relationship, almost infinitely intimate, on a level where we are. You know now, where do we have weather? We have the weather on the level of our own cognition. Consciousness cognizes its own fluctuations within itself in the unified field, self-referal activity, self-referal activity. There, this self-referal activity, because it’s the individual who is cognizing, because it is the individual consciousness which is so very fully awake in itself that it can match with that self-pereral eternal and unbounded awareness of the unified field, it can identify itself. It’s the individual awareness which can identify itself with the self-referal awareness of the unified field. So the smti is on the individual level, and the shti, the V, is on the unified level, and what identifies itself with individual awareness. So wherever there is shti, the V, there is that. That is the fine difference brought about by two words, and the thing is the same, the fluctuations, cognizance, awareness identifying itself with it, but just in these two. This is science. This is science. Here is the the object of cognition, the fluctuation of the weather; the subject of cognition is also there, but it is shown as different. The minutest observation, the minutest difference is brought to there, and but in its structure it has that that value of relationship very well defined. Individual and cosmic content is the same. Individual and cosmic, the content is absolutely the same. It’s like a sun, bright sun shining absolutely the same way all over the pond, and the reflection, supposing the pond was muddy a few minutes ago, and then the reflection was a little muddy, and localized reflection was muddy, and localized reflection so much and so, and as the mud is settling down from moment to moment, the boundary, sharp boundary of the reflection is gaining more and more brilliance, is gaining more and more brilliance and more and more brilliance. Now we see the the the water is settling down, the mud is settling down, the water is becoming purer and purer, and and a time can be imagined when the reflection is no more indicated by its boundary. It’s the same sun that is shining everywhere. It’s the same sun that is shining everywhere, almost the same sun that is shining everywhere. In that almost state, there is a relationship between the reflection and the and the sun, because reflection and the sun, it’s almost the same, but nevertheless, reflection is that belongs to the individual value; the enormously unbounded sun belongs to the unrestricted value. So the unrestricted and restricted, some little viya, some little frail remains of ignorance, faint remains of ignorance or state of enlightenment. When we say state of enlightenment, we distinguish it from previous state when it was in a mod, now it’s no in a mod. So there is some kind of comparative value remains, and that is that makes a difference in the two structures of shti and smti, and it is that which is responsible for a relationship between shti and smti, between V and the and the between and shastra and shas. Shas shastra, what shastra means, that which ministers, shra laws, and is the total the laws, and the shti um is the total and with the V. Now go brahmanas, vasanas, and then subordinate op, and then the thisy comes into that range whichs which is shra, whichs that is all those fundamental mechanics of performance of the laws of nature, fundamental mechanics of the laws of nature which create and govern and evolve creation, that connect the unmanifest with the unmanifest through the manifest. This relationship of of the unmanifest with its manifestations and through all the relationships with the with its manifestations to the ultimate unmanifest again, eventually self-referal. And when we say eventually self-referal, then we have a right to say not only eventually but even through every stage of arriving at that self-referal state, the relationship is always self-referal, self-referal, self-referal, self. Just because everything is the expression of the same reality which is fully awake, completely self-referal. So this relationship of one area of Vedic literature with the other area of Vedic literature, this relationship is just to see this. This study of this study of different aspects of Vedic literature in our today’s definition which has relationship predominant in it, in this context it is the study of relationship from its self-referal state to through its divergent aspects of relationship, unify relationship, diversify relationship, leading eventually to the original state, to the source. Leading originally to the source means either we say going ahead to the extent that it can’t go ahead anymore, or can say return back and get to the source. So this huge expansion of relationship from its absolute state of unity to its absolute state of diversity, the fundamental values of it which then converge on to its unified value where the relationship is absolute self with the self. This whole story is so beautifully expressed in the in the in the in the theme of of the Vedic literature that it’s very very heartening to see that through that sequence it’s completely possible to enliven all the values of relationships, relative and absolute, and live the totality, owning everything. This will be a state of life in perfect balance. This just balance. There is a whole chapter devoted to to balance, the chapter of opa, when the angas and upas and iasas and puranas have spread a wide carpet of variety in all fields of and Chas, whole quantified fields of and Chas, whole quantified fields of and Chas. All these diverse values have been laid open. The skill of perfect enlightenment rejoices in bringing a synthesis of them all and creating a grand Hess. When all the parts have been spread around, the machines have been opened up and all parts are in all directions like that, like that, the skill of the mechanics calls for creating a a functioning machine without touching the part separately. This is Vedic science. Parts have been thrown apart, and a huge machine is on the ground. One thing is, put the parts together, put all the parts together and make the machine run. It’s very easy, simple. The other far, this is science, science exploring all the possible range of possibility, the whole huge enormous extent of of of performance from self-perform, self-referal performance. You are getting into a very very tremendously interesting area, from the self-referal performance to the performance of a nature where one would not be concerned with the performers, with the different items; one would only concern oneself with the relationship value which doesn’t touch the items of performance. They don’t touch the items, just the relationship, just the relationship, just the relationship. And this is that skill, this is that extreme level of skill that handles the enormous diversity of the universe in a most perfect manner. Galaxies, solar systems, no one touches them; they are all held together by the link that exists between them, the relationship of one with the other, the relationship one with the other, the relationship of one with the other. This is the marvel of the word relationship, just the relationship. The the example is just that all the parts of the machines are thrown in all directions, and now the relationship, the handling of relationship. Let me mention this to you, take it as the passing interest. When Ravana was fighting with Rama, like that, like that, like that, now his hands were cut apart, but by the time they cut apart, another another heads were cut apart, but another, so irrespective of the elements, the relationship of the body with the head was handled at that time. Doesn’t matter where the head goes, but the body has a head, just because the relationship between the two is still intact, even if the thing is not there, but the relationship. And because it is just the relationship which is eventually responsible and ultimately responsible for the whole creation, the element of relationship is that which is responsible for manifest creation from the unmanifest. If that if that uh uh relationship element, element of relationship is well mastered, then the relationship will always be there between the two parts or 10 parts or 100 parts or what parts, the relationship always be maintained. And this this is a siddhi, one of the one of the powers of nature, that basic and important part. This power of nature which rules the universe without touching any element of the universe, infinite diversity, but the element of relationship is so fully awake, is so eternally awake that it doesn’t disallow the disruption of the infinite variety. Change is there, but the total universe continues. This is that mastery of the element of relationship onto itself, eternity in spite of all changes, immortality in spite of all change. This is that. On the basis of that element of relationship, once that is mastered, and where is this mastery of relationship? In being self-referal. The ultimate is so simple. Absolute development of the most powerful and invincible force of nature called relationship is so simple, self-referal, from where the minister operates, that’s self-referal wakefulness, that’s awareness, self-referal wakefulness, self-referal awareness. There is the mastery of the element of relationship which is so enormously dominating as a continuum of the unified field of all the laws of nature. It’s a continuum of the unified field of all the laws of nature, and therefore continuity or always availability of it is a natural situation at all times in all places for everyone everywhere. That which is so enormous is so easily available in its completeness on such a a such such a level of simplest form of human awareness, because that is the content of self-referal value. The the the content of self-referal value, the absolute state of relationship, self-referal, absolute self-referal. And this absolute self-referal value is is is contained throughout the Vedic literature in every aspect of Vedic literature, but it and it is so because the adhyatma, Adida and Ad, the three fundamentals, they are all available to each other at a continuum always in every point and every scale of space-time value, you in every performance big or small, in every levels unified or diversified, everywhere that element is always awake. And because its absolute value is in the self-awareness, because it’s absolute value is in self-awareness, and because self-awareness is the most natural state of human intelligence or awareness, it’s available to all. And that is the smti level, that is the shti level, that is the Vanga level, that is the iasa and purana level. And when we talk of particularly that value, that machines thrown off for his parts and don’t touch the parts and make the machine run, that picture is beautifully portrayed in opa. Anda had a had a had a very great teaching of of this relationship, have made clear I’m sure that this relationship value is present in every aspect of the Vedic literature, and also it is present in the in the in the opa, but here in opa we see this this knowledge particularly in terms of that example that we threw out machines, all the limbs far apart, and then create a machine without touching the parts. AA calls for balance between the doas, impurities and impurities is just like when the sap is the reality of green and yellow, and then from where the green has come out and the yellow has come from where, in order to locate this, the ayura says that some superimposed vision comes from the lack of real vision, that example string and snake, one doesn’t see the string and that is why this snake has come about, just the ignorance of the reality, that means all the relationships come along only in the absence of the self-referal relationship, self-pereral relationship. Now how to get back to it? AA says it it sponsors a theme of creating balance, the doas; it upholds that the division of diversity is a must for living life. It has to be lived, boundaries; it has to be the the infinite continuum has to be dissected and made into into a quantified states of its infinity has to be quantified if it has to be lived. Space-time have to emerge in order to give meaningfulness or status to the unbounded infinite. Space-time transcendent. So this is going to be a must. Now what is possible is to develop the remembrance of the original relationship, memory. Memory is possible, and for for developing the memory in its purest state, what is necessary is to create balance in all those elements which when become predominant create very high localized vision, localized understanding. So all those elements which create which are helpful or which force one in force the individuality into narrow boundaries of individuality and hide the universal expanded awareness, those have to be handled, and and there it counts upon the doas, and and they have their own values, just like Rishi and Chas. It’s not actually like Rishi and Chand; it is it is it is just that but a different name from the relative point of view, bath and pit and cuff. Now these these are the impurities, impurities, impurities, impurities. Now they have to they have to be that individuality survive for the individuality to be. This localization or quantification is a must, but what it adds that if it is true as it is that the impurities have to be for the individual life to be, quantification of the infinity has to be in that the variety is there so that one lives the infinity or variety, individuality that one could live universality in the individuality. So individuality has to be. So when the individuality has to be, and what brings out the individuality, what maintains individuality is the it’s some impurity. Therefore, taking impurities to be inevitable for life, AA con a principle of relationship; it doesn’t touch the individuality; it isn’t the imp, because it’s a must; it doesn’t the individuality; what it touches is the relationship of bath with pit with pit and cuff and cuff and bath, the three lines that make a triangle; it doesn’t touch the points; it touches the lines only; it reorganizes, reconstructs the relationship between the two and then calls it balance and talks the ultimate cause of bondage or ignorance to be imbalanced. So he divides relationship in two characteristics, balanced and unbalanced. The impurities have to be there because quantification has to be there, quantification has to be there because it is the it is the nature of the V. The mandalas have to be there, F Su and Nila have to be there, and quantified values of the suas natural law have to be there, all that has to be there; therefore impurities have to survive, have to continue. But then if something has to be there and one wants to be out of that influence of inevitable impurities, then one doesn’t touch the impuri; let them be there; hand the relationship, that the relationship of one part with the other, relationship of the other part, start with the third relationship, and then you create a machine. It’s very difficult to conceive of a machine where parts are still lying apart, but this difficulty is overcome on the level of consciousness where the a mode of consciousness is a part of the machine, mode of one’s own consciousness, another mode, third mode, fourth mode, 10 different mode, someone’s own consciousness. On the level of consciousness is the value of relationship; different modes are like the different parts of the machine, but what pervades all these modes uh is the state of consciousness, consciousness ious. So if one handles consciousness, one handles the performance of different things. This brings out a very very great principle of the life in the age of enlightenment, life in the unified field civilization. One handles one’s own consciousness, and in that one has handled all possible relationships outside completely. One handles one’s own consciousness. This is the sociology of the civilization of the unified field. One handles one’s consciousness and reconstructs all the abnormalities and stupidities of the of the behavior in the in the environment, improves the quality of environ of of environment just by handling that which connects the different values which is one’s own consciousness. After all, I am connected with this and that and everything and everywhere with past present and future only on the basis of my conscious. So conscious is that element, consciousness is that element which serves as link to connect different materials, and once we handle the linking material we are handling the relationship, and if we know to handle our own consciousness we know to handle the absolute state of relationship which is self-pereral relationship. So in realizing the self-referal state of relationship we are on the ground of we are on the absolute ground of relationship from where all relationships would be handled by our mere desire. This is science of consciousness, this is science of weather, science of knowledge, science of knowledge, this is science of behavior, this is science of action. Handle yourself, and in that you have gained mastery of all relationships at will; everything will work for you. It’s a very beautiful picture, and all this comes to us with some little deep observation into this structure of balancing principle used in AA. It balances the three aspects, the B pit and cuff, the three aspects which are illustrative of Rishi, D and Chas in the Lagrangian of the universe, in the Mantra value of the V, just the three basic values of self-referal, fully awakened state of consciousness, self-referal, fully awakened state of consciousness, this this this this insight into the into the theme of A. Now this is one aspect of the theme of A. This is one aspect. This is that’s why we call it science; it’s a Vedic science because it goes into the whole range of possible depth of reasoning of reality of knowledge of action, organizing power; it goes into such great depth of anything and it’s environment, it’s possible wide range of environment. Go into such great depth. So this balancing principle in A, to create balance between bit and cuff and thereby eliminate the effect of impurities, not impuri; it isn’t the impuri; only creates balance of it, create balance in the relationship. The other aspect of AA takes the impurities completely and smashes down to this or this or this or this or this or this, makes powder of everything, complete powder of everything of anything and administers on the level of ignorance; the patient doesn’t know what he is eating. This is very objective, absolutely so much objective that it doesn’t even suggest to the patient, very objective approach, no psychological maneuvering, absolutely not. And when it comes to psychological maneuvering, absolutely psychological only, nothing to do with the phys physiology. When it touches physiology, it goes so deep into the into the fibers of physiology that it goes all completely to the unmanifest and from there starts to to to reorganize the structure. This objective approach of of of that it does not. Now when I come to objective and subjective, like to repeat something, this handling the relationship between the two is also an objective approach. You’ll see the marvel of this thing. Now we are talking of the of the consciousness area, but taking the consciousness which is pure subjectivity also on the objective level. You have this do here and and they are the expressed values from the same unmanifest expressions. Now these and then what links between what links between them is their own relationship, their own relationship, their own relationship. And the relationship is an abstract kind of thing, unmanifest, abstract, abstract. When we are, it’s a beautiful thing. When we are putting our awareness between the two objects, between the two parts of the machine, connecting connecting them, then there is the use of two approaches, our subjective and still objective connection which lies between the two, this and this. This is an object, this is an object. Relationship also is an object in that case. Bath and P, their relationship, P and cuff, their relationship, their relationship. A handles balance between them, handles the relationship between them, the relationship between them. It does something to this, goes up and down and back, balancing, balancing, balancing. All this performance is purely on the objective level, purely on the objective level. When it comes to my adjusting to this this this, then that becomes subjective linkage on the self level. The linkage on the level of smti, memory is a subjective phenomenal, memory is a sub phenomenal, subjective memory of that or that or this. Mantra of the V is also a subjective phenomenon in as much as it is cognized, but otherwise on its own it’s purely objective. On its own it is awake within itself, but on its own, when compared to my cognition, for me it’s an object; I see it as this and as this and as this and as this, even though on that level it’s my own subjectivity that gives the direction, the shape to it and all, but I a cognizer at that time and on that sense it is objectivity. So here in the in the in the development of balance between the the impurities, between balance balancing values of the impurities, purely an objective approach, the balance between paath, pit and cuff is brought about very objectively, and because it is brought about very objectively, the administration of the the administering of the this medicine or the treatment is…

On the level of ignorance you give to a patient, and he takes it there, not to question why. Purely objective approach to the extent of the patient not knowing anything about it; no trace of subjectivity and the effect on the objective level. The pain here disappears, or whatever the finger here which was cut heals up, or whatever the purely objective. So the the the perfection of an approach is so profound, absolutely abstract that when the approach is subjective, then it's absolutely subjective; when it's objective, it's absolutely objective. When it takes something of subjectivity, something of objectivity, then it is mixed up; the approach of the Gap. So and that is it, and SMY and the laws of nature springing from the from the shastras, and those laws apply to the individual level in order that the shti is satisfied. Those universal laws brought on the individual level, brought on the shti level. The the partition of knowledge, the demarcation of knowledge for its full unfoldment is so precise that it has its complete theme of objective approach, another complete theme of subjective approach, another complete theme of mixed subjective and objective approach. Just because the the entire purpose of knowledge is in enlivening its own organizing power, where subjectivity and objectivity, both in the mixed-up state, all the three situations: purely subjective, purely objective, purely mixed up; all these three together structure the totality: chasm objective, subjective, and mixed up. So all these approaches in order that the an manifests in the hiloni, in order that the structure of your knowledge manifests in the structure of organizing power, in order that the point comes out to breathe Infinity. In that isolation, breath life in unboundedness, boundaries, breath unboundedness; in order that the totality is a living reality of daily life. For this purpose is the requirement for the total knowledge to dawn in the field of individual, which is an expression of total ignorance. This is the story of relationship; a total perspective of all the possible interactions existing between infinity and point, totality being lived by the individuality.

And once a year, even once a year, one has a time to reflect on this relationship of total knowledge with his individual level of knowledge. Even once a year, even 10, 20 years passing by. In this tradition, reminding the totality of knowledge with all the relationship of its parts, reminding year after year, year after year, 10, 20, l years of repetition. Even this celebration of the day of thanksgiving could make a man fully enlightened. This is this beautiful day which has given us an overcast of the whole situation of knowledge and ignorance relationship. The to in this in this what we have seen is very beautiful connectedness of totality with all its parts; connectedness of the unified field of all the laws of nature with the specific branches of the laws of nature, the totality. And when we we we apply this to all the different different fields of life of the individual and the nation, society, and we find them all absolutely enlivening. So this the celebration of the traditional nature, celebrations of of the traditional nature, celebrations of the traditions in the country; those performances, those celebrations have gained the the form of traditions just because they are so very useful; they absolutely so very great required remembrances or memories. After that they get into the tradition very naturally. Children say, ah yes, today is Mother's Day, today is Thanksgiving Day, today this day. Right from the children up to the when they are great-grandfathers of the children, they celebrating, they're celebrating. And when this kind of awakening comes as the knowledge of the universe grows in their awareness and knowledge of themselves grows in their awareness, they see the total significance of all these traditions. And from there we infer that all these traditions in every country, old or new, but things those celebrations which have taken the form of tradition, they have taken the form of traditions, and year after year they are celebrated because they have their vitality to energize life, year after year, year, season after season.

Even if one doesn't have this insight into the mechanics of how the the energizing influence is brought about these Traditions by these Traditions, even when one doesn't intellectually understand, but the substance of their effect enlivens their emotions, their heart, their their understanding, their mind, buddhi and pura, and and all this we know from our practice of the sutras. All those beautiful sutras where we are performing in ourselves there because we are the we are the professional performers of self-referral relationship. We know what it means and how energizing it is and how revitalizing it is every performance that it is life-giving; it is energizing; it's a very very great theme of knowledge embedded in the traditions of living throughout the world, traditions of living. So we always respect traditions in order that some day of the of the year and live some aspect of the unified field's nature; some other day, some other aspect of the unified field's nature is enlivened. Third festival comes, fourth celebration comes to enliven different different levels, different different areas of the unified field, and the whole year taken into account, all possible aspects of of the unified field come to be [Music] enlivened in the whole cycle of the Year. All possible aspects of the unified field come to be enlivened in the whole cycle of the Year. Same is the case with the whole cycle of month, weeks, days, 24 hours, years. If one begins to analyze how much the intensity of vitality at this hour, at that hour, and that hour, and back to that hour again, one would find the same cycle of rejuvenation, rest and activity, rest and activity in the small cycles of events of the days, on the big big cycles of the yugas for centuries. Same self-referral performance of the unified field will be found quantified in different different ways, in different different forms, in different different celebrations.

The purpose of life is in living the totality and developing it to being a continuous living reality even through the cycles of these performances. Even not knowing, but the effect in life grows that it develops fullness. And for all this knowledge today, we certainly give thanks to our tradition of Masters, to gurudeva, to the traditions of this country, giving thanks to all all the past, starting from God to Creation to the laws of nature to our friends in the environment and all the future children to be born. Just give thanks to everyone and be with everyone completely identified in our awareness, full of life. So thanks to this day of the thanksgiving [Applause] he day [Applause] Heaven is descending descending on the earth. Heaven is descending descending on the Earth, heaven on Earth, heaven on Earth, heaven on Earth. Heaven is descending descending on the earth. Of God is bringing Heaven on Earth. God's Grace is bringing heaven on Earth, heaven on Earth, heaven on Earth, heaven on Earth. Light of God is bringing heaven on Earth. [Music] Heaven is descending descending on the Earth. Heaven is descending descending on the earth, heaven on Earth, heaven on Earth. Earth Heaven ising the Earth, heav is Earth [Music] for [Music] [Music] It's a great pleasure here to be able to speak tonight because it's appropriate that at this time of the crowning of the rajas, at this time when his majesty is presiding over this incredible celebration that we reflect on what an amazing Soul his majesty is, what his achievement has been, and why Mahari really speaks about this achievement as the greatest scientific discovery ever, and as Maharaj Nadaram as the greatest scientists of this age. This title, this conferring upon him this honor of being Maharaj had to be for something very very great, and it is very appropriate during this time to reflect on that. It is, I think we can safely say, the greatest paradigm change that's ever taken place in the world. Mahari so kindly and so graciously has passed on this very precious and beautiful knowledge that passed from Heart to Heart between master and disciple, and he's given it so freely to us. So we understand what the seven states of Consciousness are; we understand how to meditate; we understand that the nature of life is being; this unified field underlies life. And Mary has taken the time to very precisely link up all the profundities of the Vedic wisdom with modern science, and through Dr. John Hegan we have such a rich understanding of this unified field of natural law.

But even with all these great achievements, there was some piece of the puzzle missing, some central piece that was so key, that was so important. Everything was there, but just some details which linked the individual to the cosmos. And this contribution by his majesty is so profound, so significant because it resolves so many debates that have gone on for thousands of years. This this great dilemma between how did you connect the subjective with the objective. When we think about it, every great religion has, in a sense, predicted this discovery. We look in the Vedic literature, we see aham brahmasmi: I am totality. In the Da, the nature of Heaven belongs to man. In the Bible, God created man in his own image. In the New Testament, the Kingdom of Heaven is within. In the Quran, and on Earth are signs of God for those of assured faith; they are within you, do you not perceive? It's always been there: man is the microcosm of the macrocosm. But in our age, somehow this incredibly important vision of life was lost until his Majesty made this discovery. And the profundity of the discovery is the detail of it, the very very precise linking of one area to another. First of all, his majesty, under the guidance of Mahari, took all the branches of the Vedic literature and showed how in a very mathematical and precise way we could find this link. So we look in the Yoga Sutra, 195 sutras, four chapters; we find from his Majesty's discovery that they correspond precisely; they're inscribed precisely on the gyri of the brain. And under these gyri, these ridges on the surface of the cerebral cortex, we have these association fibers that link one area of the brain to the other. And so we can see how these 195 sutras are inscribed right on the brain itself, and we can see this process of integration which Yoga speaks about and how the four chapters correspond to the four lobes of the brain. We can go constantly deeper and deeper and see that all of these great religious insights have validity in terms of the actual mathematics of the relationship between the Vedic literature and the human physiology.

So we see, for example, in Jyotish that the planets, the grahas, nakshatras, all the different celestial bodies have their correspondence, their Cosmic counterpart within the physiology. So these grahas can be linked to the basal ganglia and the deep-seated nuclei. And very appropriate since this is Ram Raj, since this is the time of focusing on the rajas, we see that the thalamus represents Surya. Surya is the king, the ruler, and there we see that area Su of the sun sits in the center of the universe, corresponding precisely, as his majesty has shown, to the thalamus, to this central area which links all other areas. These beautiful fibers that go from the thalamus, all the different nuclei in the thalamus to all the different parts of the cerebral cortex, to the brain stem, to the limbic system, such a powerful integrating center. These beautiful self-referral loops which are connecting all the different parts of the physiology. So here we see the nature of what it means to be a king. And if we looked at the thalamus, we'd see radiating out from it is this corona radiata, which are these fibers all coming from the thalamus. So it really does look like a crown. And again, one of many many discoveries. We have to go through all the 40 branches of the Vedic literature just to get some beginning insight to how profound this discovery is in terms of the details. The details are so important because we can have a vague concept, ah, man is the microcosm of the macrocosm, but what does it mean unless we can show precisely this? And precisely this means taking each branch of the Vedic literature, these fundamental vibrations of natural law that exist within the unified field, and showing in fact that they are represented very precisely in our physiology, so that each individual is the walking Veda; each individual has all of these fundamental frequencies of nature vibrating within him. And we've just briefly talked about it in terms of the physiology, gross physiology, the brain, but we can also go to the level of DNA, cellular level, DNA level. His majesty has done all that, not just the gross level, on every fine part of the brain. We look at NE alone, the 16 different nuclei in NE corresponding in the 16 areas of knowledge; that's so profound in itself. But now we go down to the cellular level, and then we go down to the level of the DNA itself. The DNA is is so much like the Veda; it's a sequence of letters, a sequence of sounds really, and this sequence is all important. The sequence determines the knowledge which is then transcribed and translated into proteins which basically govern all the functions of the body. It is that unmanifest field of knowledge which creates, regulates, which preserves every part of our physiology. And the genome is that complete knowledge in the DNA of each individual which is very much like the Veda. And His Majesty has shown again, precise correspondences. So he's identified the four bases and how they correspond very precisely, for example, in Jyotish to different areas in Jyotish. He's shown how these the numbers are significant. So we can look at these four bases and we see uh four letters and they form words, and these words are all three letters each, called codons, and these codons are the basis of the genetic code. Each one is a basic kind of message which will translate into an amino acid which is the building block of a protein. So we go from this unmanifest knowledge to manifest knowledge, from Consciousness to matter, from information to physiology. And again, if we look at the mathematics of this, which his Majesty did very carefully, we see four bases, nucleotide bases; they can be combined in these three-letter words; this gives us how many possibilities: 4 * 4 * 4, 64 possible combinations. So we can see 64 possible combinations, and as his Majesty again points out, these then all can be uh placed in terms of the three basic cell types which form the three basic tissue types: the ectoderm, endoderm, and mesoderm. And so we get 3 * 64 which gives us a number 192. Why is that significant? We see it in terms of the relationship of the Constitution of the universe, the Rig Veda. His Majesty has shown very precisely that these 192 verses of Rig Veda then correspond to these 192 different combinations within the DNA. And if we go to a higher level, we see how they correspond to the different nerves, the nerve fibers within our physiology. So every level of the physiology is dealt with in this discovery. It is so profound, so important; it has repercussions in every area of life. Just to know who we are: the individual is Cosmic; I am the Veda. But then its significance is even more profound when we think about health. His Majesty, by revealing how each branch of the Vedic literature corresponds with each part of the physiology, has unlocked the key of how to create perfect health; how by resetting the proper sequence, by listening to the Vedic literature, by reading the Vedic literature, we can within our own Consciousness read; we reset that sequence in the physiology. If the physiology is nothing but a representation of these fundamental vibrations of natural law, then if some disturbance happens in the physiology, some disorder, all we have to do is use these fundamental sounds of nature as a tool to reset the proper sequence in the physiology, then the physiology realigns itself, and each part of the physiology then begins to function more perfectly; it begins to function in greater harmony. So not only have we changed the paradigm of life, not only has this discovery by his majesty completely unified these divergent areas of knowledge and changed our entire way of looking at the world we live in, but it's also offered an incredibly practical way of curing all diseases and illness, of creating a healthy physiology. And the basis of the curriculum of the Mahari colleges of Vedic medicine is really this knowledge by his majesty; it's this fundamental knowledge of the physiology which is the cornerstone of all the different courses. And the practical application of this knowledge in terms of how to use these sounds to reset the physiology is the most powerful therapeutic tool that the students are taught that the Mahari hospitals will utilize, along with all the different areas of Vedic knowledge, all the areas of Ayurveda, all the areas of complimentary medicine; those valuable diagnostic tools of modern medicine, all these will be combined. But really, when you look at what is the most profound tool that's been introduced, on the one hand it's the knowledge that our physiology is a reflection of the Veda, and the practical ability to take advantage of those sounds of the Veda, the recitation of the Veda, to reset the disturbances that might occur in the physiology, to realign the physiology, so we create perfect balance from the level of DNA to all levels of the physiology. So we just get a glimmer; we're just reminding; we we Mary's talked about this so many times; we've gone through this many many different times, but we're just reminding ourselves how profound this discovery is, how great his majesty is, what an individual who came to this insight, who was able to look into the physiology and see this liveliness within it; what kind of a creative mind could do that? What kind of a creative mind could actually experience the devatas within the physiology? And of course, this is the crowning achievement of this discovery is to be able to locate not only the 40 branches of the Vedic literature, not only to show its practicality in terms of revising our whole health system, in terms of medical education, in terms of medical therapy, but also to locate those administrators of natural law in our physiology; to locate a concept which really no one completely understood scientifically: what does devata mean? What does the administrators of natural law mean? And what his majesty showed so beautifully is that these fundamental al equations of natural law, these laws themselves are expressed in terms perhaps of mathematical equations; in one tradition they're expressed in