Consciousness, Existence, Intelligence

Pure consciousness has infinite organizing power and gives rise to the diversity of Nature within itself. The mechanics of this can be experienced during the Transcendental Meditation technique.
In his book Maharishi Vedic University: Introduction, Maharishi gave detailed information about the nature and structure of consciousness.

‘We see things around us exist,’ he said. ‘We also see that things around us change and evolve. We also see that there is order in evolution—an apple seed will only grow into an apple, etc. Thus it is obvious that existence is endowed with the quality of intelligence. Existence breathes life by virtue of intelligence.

‘Consciousness is wakefulness, unbounded alertness, pure intelligence, pure existence, self-referral [it knows itself] fullness, all knowingness—the self-sufficient and unmanifest source, course, and goal of all creation.’

Those who practise Maharishi’s Transcendental Meditation experience these qualities of consciousness in their own Transcendental Consciousness.

In its ‘self-referral’ state, or transcendental state, consciousness knows itself alone; as such, it is the knower of itself. By being the knower of itself, it is also the object of knowledge, and the process of knowing. Thus, in its self-referral state, consciousness is the unified state of knower, knowing, and known.

In the Vedic language this ‘three-in-one’ structure of consciousness is called Samhita of Rishi, Devata, and Chandas—Samhita (unity) of Rishi (knower), Devata (dynamism of the process of knowing), and Chhandas (the known).

‘Consciousness is the unity or coexistence of two qualities of intelligence that are contradictory to each other,’ Maharishi continued. ‘Singularity or self-referral Samhita, and diversity of Rishi, Devata, and Chhandas.

‘It is interesting to note that the quality of alertness in the nature of consciousness is due to the co-existence of these two opposite values within its structure. Togetherness of these contradictory qualities within the structure of consciousness renders consciousness wakeful, alert, and lively. Consciousness is the lively field of all possibilities.

‘As unity (togetherness) of knower, knowing, and known equates with knowledge and also with consciousness, the implications are that consciousness equates with knowledge; consciousness equates with Veda [pure knowledge]; consciousness equates with Samhita; Samhita (of Rishi, Devata, Chhandas) equates with Veda.

‘Veda equates with the unmanifest, self-referral intelligence of Samhita, which conceives of the three qualities of Rishi, Devata, and Chhandas within its own self-referral singularity—singularity finds diversity within its structure.

‘Consciousness is unity and diversity, both at the same time: unity because of Samhita, and diversity because of Rishi, Devata, and Chhandas.

‘This explains that the eternal, self-referral mechanics of transformation exists in the co-existence of the two contradictory qualities of consciousness—singularity and diversity.

‘This is the picture of the structure of the ultimate reality,’ Maharishi concluded. ‘The self-referral intelligence in motion, within its own singularity, giving rise to the mechanics of creation and evolution—the Unified Field of pure intelligence spontaneously giving rise to the diversity of all the Laws of Nature within itself.

‘The picture is that self-referral consciousness is infinite organizing power; it is the lively potential of Natural Law.’

By a Global Good News staff writer

Why Do We Fear an Empty Mind? By Natasha Dem

“Man finds nothing so intolerable as to be in a state of complete rest, without passions, without occupation, without diversion, without effort. Then he feels his nullity, loneliness, inadequacy, dependence, helplessness, emptiness.”
–Blaise Pascal

Why is it so hard for us to tolerate emptiness in our minds? The prevalent belief that action always equals progress may be a contributing factor. We perceive emptiness as an undesired state, something to be feared. We feel uncomfortable with those moments when our minds seem devoid of any creative or productive activity. We rarely, if ever, simply sit with and allow the feeling of emptiness.

When a thought enters the mind, it is replaced by another. It is automatic. We are not aware that a thought has segued into another thought. But upon developing the muscles of concentration, we become conscious of the entry and exit process of our thoughts. The mind gradually begins to entertain fewer thoughts per minute. We become aware that there is an interval, a delay, a space between one thought and another. This space is emptiness but also a fullness. At this level of awareness, we are in the sanctum of pure awareness. There are many who are living in this state of pure awareness, and their experiences are lucid and real.

Many are in search of this state, whether they know it or not. We are wired to seek and find what we seek. This quest is as old as humanity itself. There is no need to spend time and energy seeking some illusory “self.” What you are seeking is inside of you, and it is you. It is the mind that asserts otherwise.

When you believe this mind, you seek this “I” outside yourself. All one has to do is to remain quiet, calm the mind and experience this space between the thoughts. In this state, only the “I” exists. When you let this “I” in your mind be, without resisting, you enter the realm of emptiness — pure consciousness or the creative void. Whatever comes up, do not take it personally. Just observe. Allowing your mind to “go blank” for a little while won’t kill you, and will actually help you discover your potential, unlimited.

Now developing some comfort with this state is both simple and complex in concept. Since we are slaves to stimuli, we can’t imagine harnessing such a practice of emptiness or of being. We are incessantly tempted to turn our attention to something just to avoid this sensation. Blankness is not nothingness. To be empty does not mean non-existence. Emptiness is the ground of being, and because of it, everything is possible.

When the ego cooperates in suspension of all sense impressions and thoughts, it enters the realm of empty, unnameable nothingness. This nothingness is the gateway into the deeper layers of consciousness. It is here where inspiration, knowledge and creativity will ultimately strike. While we are here, we do not decide what will be experienced but to allow whatever awareness it wants us to have.

When self is absent and thoughts negated, we are open to the unknown. Not only does the mind become utterly blank, but it loses the all encompassing idea of a personal ego. We are oblivious to all lower sensations and are instead awake to the rich, conscious and sublime nothingness. Since the capacity to remain in this state for more than a few minutes can impose a strain, the intellect or imagination rush in with ideas or images, thus ending the tension. With time and practice we can endure the weight of this indescribable and incomprehensible experience.

If we succeed in holding steadfastly to this nothingness in deep concentration or meditation, we realize that it is not a mere mental abstraction but something real, not a dream but the most concrete thing in our experience. The contrast between the personal and the impersonal melts away, and only the sense of Being remains — a Being that stretches far and wide, like the silent trance of infinite space.

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