7 September 2005 Press Conference Highlights

Opening Remarks

Maharishi: ‘Jai Guru Dev. Human physiology is made of those refined fabrics of consciousness where the totality of Natural Law can become a living reality for everyone on the level of their mind, intellect, ego, senses of gaining knowledge, senses of action, and behaviour—on every level of an individual’s activity. The physiology is so structured on the individual level that religious texts have said, “Man is born in the image of God.” This is very real, very true.

‘If one is not trained properly and if one is not educated properly, then one is not using the gift of God. He is not using the brain physiology properly. Who is responsible for this? The destiny of man, which changes from time to time.

‘It is very scientific, it is very artistic—[laughter] I would even say it is very commercial—for every human being to use his human brain physiology. In other species—the birds, the crows, the animals, the elephants, the monkeys, and all the thousands of other species—they do not have that brain physiology with which man has been provided that would enable them to spontaneously make use of all the laws of nature. It is only unfortunate that parents do not know their dear children have that potential. If they are properly educated, they can be the bright light of almighty God. They could present the Light of God in their life.

‘They send their children to this school, to that school, whatever they think is the best school. The best schools are employment oriented. “Employment oriented” means that one will become a manager of this factory or that factory or this or that. Education is to train the people to be slaves, “your most obedient servant”. They take pride in writing “most obedient servant”. The whole concept of life is so poorly dealt with.

‘This is the time that the knowledge is there. Everyone can be admitted into the schools, colleges, and universities, that we are opening everywhere. Everyone has a right to practise Yogic Flying in groups and create coherence in the environment.

‘There are places where we have our Yogic Flying facilities. In different parts of the world, some small numbers are practising Yogic Flying. However, the coherence created from small groups of Yogic Flyers here and there in the world so far is not enough. More are needed, and the world will be a beautiful mosaic of differences.

‘Differences will remain. Americans will remain Americans; Indians will remain Indians; Australians will remain Australians; Chinese will remain Chinese. They do not have to take another name or anything. They will spontaneously become users of total Natural Law. They can develop their consciousness to such a refined level of purity and coherence and harmony that their consciousness could be in perfect freedom and invincibility.

‘We have been talking of thought, speech, and action according to the Constitution of the Universe, according to total Natural Law. Where is the seat of total Natural Law? The seat of total Natural Law is in the self-referral Unified Field, where every point, every point of infinity, has multi-directional, circulatory intelligence.

‘Within the point, you can imagine a big nothingness, absolute abstraction within the point, whirling around itself, humming around itself. An example will be the hollowness of a banyan seed. The banyan seed is quite hollow inside. That hollowness certainly is zero, but in its unmanifest value that zero is infinite dynamism within itself. In Sanskrit, it is called Atyanta Bhava—absolute abstraction, a big zero, hollowness, unmanifest. This is the totality of Natural Law, humming within itself. The hollowness of the banyan seed is humming within itself.

‘By “humming within itself”, I am indicating where we can intellectually locate total Natural Law in its dynamic quality. Where can we find it? In every point of creation, in the absolute abstraction within the point, a big zero, nothingness, in the nature of the unmanifest. The point of infinity is humming the Will of God. It is humming the Will of God. You can imagine a point, point, point—all the points—are humming within themselves.

‘What is happening is that the entire mass of unboundedness is humming within itself. That hum is the hum of total Natural Law. That is “Aham” of the individual: “I am”, “Thou art”, “This is That”, “I am That”, “Thou art That”—Totality. This Totality is so easily brought to one’s conscious awareness. The Totality where infinity is humming within itself is not inertia; the unmanifest value is not inertia. It is infinite dynamism in every point of creation.

‘This infinite dynamism is that intelligence of unbounded scale—unbounded magnitude. This is there in the unmanifest value at the point value in creation. Infinity is made of points; unboundedness is made of points; the galactic universe is made of points, points, everything points. To bring that point to one’s conscious awareness is the practice of Transcendental Meditation. It is easily reached. “Easily reached” means the point value is the essence of all life. It is the source of all life. It is the course of all life—the source, course, and goal of all life.

‘Everything is rushing on to be infinite in magnitude—infinite dynamism with the ability to run the universe. There in that point value the Constitution of the Universe is available. That is available in the first syllable, “A”. Because this is lacking in education, we are now opening schools, colleges, and centres of TM everywhere.

‘The Vedic word “Yoga” means unity. This hum as the unmanifest basis of creation—the hum at the unmanifest basis of creation—is the ultimate level of creation, is the source of creation. Eventually, when we come down to it, it is the source, course, and goal of all creation.

‘It is so simple, so easy for everyone. Not knowing this, one is not gaining advantage of it. God has given us the body, and inside the body is that field of consciousness. The point of consciousness is that intelligence which is the intelligent basis of all creation everywhere. That is the only one thing worth knowing, by knowing which the results of knowing everything will be at our disposal. What we want will be supplied by Nature. How beautifully Dr Hagelin said that the Unified Field is the only thing to be known. The Vedic expression is, “Know that by knowing which everything gets known.”

‘The journey of gaining Total Knowledge is a very short journey. It is short because it is not long [laughter]. It is short by nature—a point.

‘Now you can imagine a point, where there is nothing. That nothing is Samadhi—evenness of intellect. Everyone likes and reads all the books of Yoga, and translations have been commenting on what Yoga is. But the whole thing is that Yoga is that everything which is hidden from view and which is open to experience. One cannot imagine what it is; one cannot think what it is. It is not through thinking; it is not through contemplation. It is through completely being it.

‘The point of creation, the Light of God within, is a matter of experience. You cannot remain a little far from it or very far from it and say that, yes, you know it. That is imagination. The reality is that because everything is that, you have to transcend everything, and then you are in that field.

‘Transcendental Meditation is the way to perfection—that is all. Now it has various aspects of knowledge, procedures, and programmes in which the teachers have been trained during all this time. They are continuing to be trained everywhere like that. The tradition of teaching has always been there, because in this profession, in this tradition, the teacher enjoys his own transcendental reality. He experiences it morning and evening. During the day, while teaching others, he talks about it and brings it out in his speech, action, and behaviour. It came out to be so good, because it is the basis of everything. It is the basis of all life; it is the supreme basis of all life.

‘It is a joy for us to talk about it. That is why the tradition of teaching has continued and will always continue. Also, in this generation, we are doing something which belongs to our life, which belongs to everyone’s life, which belongs to everyone’s tradition. We give out something which we all know.

‘It is a joy to give out knowledge everywhere throughout the world, in whatever language. The profession of teaching is dear to the teacher because the teacher enjoys more than the students. So we are doing it. It may appear that we are doing a great service to mankind, but the reality is that we are doing it because we are enjoying. It is our own joy. It is our own profession—so lordly and so parental and so useful, so personal and so impersonal. In this, all aspirations find fulfilment, all aspirations find their source of emergence. All desires emerge from there; all fulfilment comes from there. Naturally we experience that. All those who are experiencing it are naturally drawn to speak about it and to spread it.

‘Now the word comes: “Reconstruction of the world”. This word comes from experience. Our experience is that whatever you are doing, if you are living in a house not properly designed by Vedic Architecture, then you are not living in a house which will help you to use your full brain, which will help you to have a positive influence on your environment—your near environment and your far environment. You will be a football of situations and circumstances.

‘If you want to be a master of what you survey, then the way is to transcend limitations—a few minutes every day or a few hours every day—and then begin to own total Natural Law in your simple awareness. Total Natural Law will then flow through your desire, through your speech, and whatever you want would be there.

‘You can ask every man in every country to ask their government what right they have to not use their land and let their people suffer in poverty. Can any government justify its breath when it has—some governments have—ten million hectares, five million hectares, twenty million hectares, more than a hundred million hectares? These are the governments and their people who are on the list of poor nations. What is the justification of these governments?

‘The time is coming when the individual will know that within himself, he has that brain physiology which, if properly trained, can command all of the environment. It can command the collective consciousness of the whole nation. The time will soon be coming.People send the wise men, whom they have given the votes, to parliaments which are not being properly laid out. So they go and fight there, and they are the administrators of the world.

‘The time is for change. Those responsible will either change peacefully or they will be made to change themselves and get out. The world cannot go like this. It is on a threshold of change; it must change. When somewhere, here or there, the sun has risen to shine, wherever it is not shining, people will make the sun shine there. The powerhouse of electric light is being erected everywhere now, and everyone will have a chance to draw the line from there and continue to be in the light.

‘There are lots of negative things; the whole thing is topsy-turvy. Human life with all possibilities—with all the divine values within it—has so much suffering, crying, and pain. All this cannot continue. The time is for change. Either change, or the almighty Constitution of the Universe will bring about the change. This is the fury of the law—millions of people are sunk in the waves. The waves come, the tornadoes come, and then the world press has to write all the very ugly and very fearful stories about life. This is because “As you sow, so shall you reap.”

‘So be on the right side; be on the right side of the law. Practice Natural Law daily, morning and evening. Practice TM, and in that practice you will own the whole of Natural Law more and more in your simple awareness. All thought, speech, and action will be spurred by total Natural Law. All positivity will be there; all peace, happiness, fulfilment will be there. This is human life. The other is not human life, no; it is animal life. It is like the mosquitoes which also have their time. They sing the song and then. . . So live like man. Live in the image of God. Do not live like mosquitoes, biting everywhere you go.

‘Open Vedic universities, colleges, and schools wherever you are. Eat only healthy, Vedic Organic food. A prevention-oriented life will disallow you to face suffering. Do not let diseases come in. In advance, do the Yagyas, and eliminate the forthcoming misfortunes. Live in fortune-creating homes. Do not live in those homes which have wrong layouts. This is very, very important—absolutely important. Otherwise, whatever you do, wherever you are living, if you are not living in a right Vastu, immediately begin to live in one. If you are not practicing TM, immediately begin to practice TM. If you are not eating Vedic Organic food, begin to do that.

‘With our Movement in this generation now, it is an open invitation to every government and every class of people in the world to begin to enjoy that freedom which is really powerful freedom—not a freedom to choose to become a small slave of someone or a bigger slave of someone. This eight hours of work, the whole day, just to earn enough to eat and have nice clothes and housing—life is too precious to be sold out so cheaply. Value your life; value your breath; value your days and nights. Live constantly on that level of total Natural Law which governs the universe.

‘Are there any questions? I find the questions from the press very interesting. Every time, something interesting comes out. With this level of intelligentsia, it is a joy to converse in freedom. This forum is an open forum to exchange the ideas from writers, from thinkers, from politicians, from economists, and from religious people. So let’s have questions, if there are any.’

Question: Global Peace Government and the Aim of the UN

Dr Hagelin: ‘Thank you very much, Maharishi, for that extraordinary introduction—so completely profound and yet so immediately practical, compelling, and vital for the continued welfare of the world.

‘There are some very interesting, thought-provoking questions today. The first has to do with a question entitled, “What are we going to do to replace the United Nations?” Reuters News Service reports that the United Nations will today be denounced by an independent inquiry as “corrupt, incompetent, and wasteful” in the harshest condemnation it has received since its founding. The Reuters article states, “The year-long investigation will conclude that the UN was guilty of illicit, unethical, and corrupt behaviour in running the sixty-four billion dollar Oil for Food programme designed to help Iraq’s poor during a decade of sanctions. The timing could hardly be worse for the UN, which next week will host a summit in New York celebrating the world organization’s sixtieth birthday.” The failure of the UN leaves a great void in the family of nations. It means there’s no effective system of global administration.

‘Maharishi, how will your Global Peace Government fill the void left by the failure of the United Nations? What does the Peace Government offer governments, which the UN failed to deliver?’ 

Maharishi: ‘The basic UN policy was sitting around and talking. They thought that talking about one’s own weaknesses and talking about one’s own grievances against the other will resolve problems. But talking about problems and expecting solutions to problems is itself an unintelligent move.

‘The name, the United Nations, is very likable. Everyone would like to have a world like a beautiful mosaic of differences, but that will be when everyone is using their own full brain physiology. It is not through talks that one’s differences can be resolved. The whole thing is shooting in the air. Human problems need superhuman intelligence to prevent problems and, if some problems still have come up, to resolve them. Superhuman is that which, we say, is the source, course, and goal of all creation—the Constitution of the Universe, the Will of God.

‘It is not by sitting together and talking to each other like that, like that. The United Nations has become a gimmick. We have started a new United Nations that is not to sit and gossip, but to sit altogether in one hall and close the eyes, enter within, get to that point, which I spoke of five minutes ago, the point of infinity deep within oneself. It is from there that the infinitely expanded galactic universe is governed with perfect order from that level of intelligence and on that level of intelligence, which is the source of all diversity. It is the source of all diversity. It is the feeder of all diversity. It is the source of all diversity, and it is from there that the diversity begins—from that unified wholeness, the basis of all diversity.

‘Contacting that, all those in the parliament of the new United Nations of the Global Country of World Peace and all the representatives from different countries and different cities will be creating a nourishing effect for every trend of life, which begins and comes to be within the boundaries of space and time and expansion and all that. It is not through gossip. One cannot resolve differences through talks.'. . .

‘Only access to pure intelligence within man will train the whole brain physiology to function with coherence. Only coherent functioning will be evolutionary functioning. The rest is fooling around in the world. This is because they are living in non-Vastu buildings, one thing; they are eating poisons from the market, chemically grown food; they are taking medicines which will cause more diseases in future; they are studying something which has nothing to do with the blossoming of Natural Law in their life. The whole education has come out to create slaves somewhere. They call it “employment-oriented education”. That means to become employed is all the supreme goal of life—such stupidity.’ . . .

‘India is a country responsible for the whole world, because Veda, the Vedic Tradition—Vedic chanting, Vedic performances for prevention from disasters, Jyotish, Graha-Shanti, and Yagyas—is the Indian Vedic heritage. This Indian Vedic heritage is like the lighthouse from where the whole world receives light. If the education is spoiled, health care is spoiled, and the food is all poisonous food in every way, where is India? But it is for the people. Our talking like this will not help anyone, because their brain has been spoiled like that.'. . .

‘This question came out about the United Nations. It is not through talking on the human level that human weakness can be eliminated. It is from the level of Being—Samadhi—from the level of Transcendental Consciousness, from the level where the thought of rising lifts the body in Yogic Flying. From that level, it is possible to have coherence created. All the laws of nature are enlivened in human awareness. This demonstration of the body flying up is not just a joke and cannot be dismissed. And who are those dismissing it? They are short of intellect; they are short of vision; they are short of hearing.

‘But it does not matter. That has been the practice of the tradition. We will continue to say it, and it is hoped that the advent of modern science brings out those principles. But science has no meaning. Science has no meaning in any government. If science had meaning, then with the Unified Field, which is proven from the equations of mathematics, the differences would have gone away long ago.

‘We have the light. We are lighting more lamps, more lamps, more lamps. And we hope with this peaceful way, quiet way, the transformation will be more and more visible, and will be more and more. The present time is not going last very long.’

Question: Solution to Work-Related Stress and Boredom

Dr Hagelin: ‘Thank you very much, Maharishi. There are two more questions, if time allows. The first has to do with the stress of routine work. The Washington Post reported this week on a new study which found that boredom on the job, for executives and employees, is one of the biggest contributors to work-related stress and stress-related disorders such as high blood pressure, anxiety, and depression. Here are two questions regarding that study. Why does boredom create so much stress in a human being? How can Transcendental Meditation help an executive or an employee who is bored by the dull routine of his work schedule?’ 

Maharishi: ‘Boredom is against life. That is why it is painful; it is not very happy. Life is always evolutionary. Life is evolutionary from point to infinity. The nature of life is to grow. The nature of life is to rise in the waves of bliss. When there is no knowledge, no opportunity, no one to guide, then there is boredom, which means remaining in the same situation, and that becomes unbearable—it is naturally unbearable.

‘The only way out of it is to get into a new field of life. Transcend, and get to that transcendental bliss consciousness. Then the boredom is gone. You plunge into new, fresh water. If you are feeling hot, you take a dive. You go deep into the coldness of the lake, and you come out fresh. The Transcendental Meditation Programme, morning and evening, is the one programme that is the way to get out of the boredom.

‘Boredom is a very natural thing. If one wants to have more things and has no chance of getting more and more, boredom is frustration due to one’s own unfulfilled desires. Unfulfilled desires cause boredom. The way to fulfilment is so very easy. Only with a lack of education, all these difficulties come. That is why education is our main target.’

Question: The Details of Vedic Cognition

Dr Hagelin: ‘It is very clear and very practical, in terms of what to do to prevent job-related stress, boredom-induced stress: eliminate boredom by diving into the evolutionary flow of life, expanding towards infinity, and achieving the goal of life. It is a beautiful answer, Maharishi.

‘The last question is a deep one about the details of Vedic cognition. Last week, Maharishi spoke of the deep mechanics of cognition of the wholeness of the Veda by the Rishis of ancient India. Maharishi said every Rishi sees the Veda, the Constitution of the Universe, in one syllable “A”, which contains within it all the details of the Veda. My question is: Do these details of the Veda include the individual recommendations for diet, herbal remedies, sound therapies, and purification procedures that are available in Ayurveda, or the precise mathematical calculations for proper layout of a building that are found in Sthapatya Veda? Did all these details of these different branches of the Veda also originate in the original cognitions of the ancient Vedic Rishis—the cognitions of “A”? Or were they developed subsequently by commentators at a later time?’ 

Maharishi: ‘No, when we say “later time”, time emerges from there [laughter]. Time emerges from there.

‘About “A”: it is like when you see the moon. When you see the moon, you are seeing the moon, seeing the moon. Then what happens is, when you are seeing the moon, seeing the moon, seeing the moon, what is inside the moon begins to come into vision—what is inside. Then what is inside that, comes out; what is inside that, comes out; what is inside that, comes out.

‘That is the situation about cognition of “A”. “A” is a total syllable. “A” is said to be—“A” is—Sarva Vak. “Sarva Vak” means total speech. “A” is total speech. When you see it, you get so absorbed in it.

‘In the seeing process, the process of seeing takes the seer to the sight. Now you want to see, you see “A”. You are here, “A” is somewhere in front. You see. So the seer jumps out of his own eyes; from the eyes, he reaches the sight, and then brings the sight to the eyes. This is the process of seeing—the sight comes out and occupies the seer. The sight becomes the seer.

‘When the sight becomes the seer, then the sight, which is “A”, is no more in the vision. What is in the vision is “A”, which has become the seer, and what was inside “A” remains a sight. Then, in turn, the same thing happens: something that was there inside “A” jumps out of “A”, jumps out from within “A”, and again occupies the seer.

‘So all the time, the sight becomes the seer, and then the seer sees something else—what was beneath it. This process of seeing, in itself, is so unfolding that it unfolds whatever is inside, and keeps on unfolding, keeps on unfolding, keeps on unfolding.

‘Immediately, in the second evolvement of “A”, is a gap. There is a gap, because the sight becomes the seer, and inside the sight, it becomes the new sight. The new sight becomes the seer, —the new sight.

‘Then the whole “A”, seen like that, brings to sight complete emptiness, which is the last reality of “A”. “A”, entering into it, entering into it, entering into it, and then there is nothing to see: it is emptiness—“A”. It is that emptiness, the total abstraction, which is within a point. Within a point is that total abstraction, unmanifest, transcendental reality.

‘When seeing “A”, the process of seeing presents, ultimately, something that is transcendental. That is emptiness, a big zero. What is this big zero? It is emptiness of “A”. It is no more “A”; it is complete absence of “A”, the totality of “A” in the unmanifest.

‘This is the cognition of the Veda—“Ak”. When the “A” ends, then there is the gap there. And then, after the gap, comes out to be “Ka”. “Ka” is a Kan. “Kan” means the point. So from the wholeness to nothingness. Nothingness is the gap. The gap after “A” is nothingness.

‘From the total value of speech, “A” to the end of “A”, this is cognition of “A”. “A” cognized means the Totality cognized. What was there when the Totality was cognized? There was no Totality; there was the basis of Totality, the shadow of Totality. The unmanifest—like the hollowness of the banyan seed—is there. The hollowness is there.

‘That hollowness is called the “Sandhi”. Sandhi is the gap. In the whole Vedic Literature, in the whole flow of the Veda, there is a word and there is a gap; there is a word and a gap, and a word and a gap, and a word and a gap. So when Rishi Madhuchhandas saw Veda, he saw “A”, and he saw unmanifest “A”. Then he saw some other words, and then he saw the unmanifest of that, and he saw some other words, and he saw the unmanifest of that.

‘This whole run of the Veda is the run of Totality into emptiness—wholeness, emptiness, nothingness, gap. This first word and the gap, word and the gap—two—are involved in presenting the definition of the Veda.

‘ “Veda” means knowledge. Now what is the knowledge with reference to seeing, with reference to vision? Veda is concrete Totality, abstract Totality, concrete Totality, abstract Totality—word and the gap, and a word and a gap, and a word and a gap. This gives Veda a definition. The definition of Veda—definition of knowledge—is “Mantra Brahmanayor Veda Nama Dheyam”. “Veda Nama Dheyam”—Veda came out to be the name. From where did it come out to be the name? From Mantra and Brahmana. Brahmana is the gap; Mantra is the word—word and the gap. Word and the gap together make Veda. That means word and the gap; that means something to see and something the basis of seeing, which is unmanifest, unseen.

‘There is the unseen unmanifest and the seen manifest—seen manifest “A” and the basis of it, unseen “A”. “A” unseen means the unseen internal content of A”. These are eight syllables. It was very beautiful that Dr Hagelin hinted at the word “eight” there. This is that “eight” value; eight values we can say like that—just for the sake of saying. We say that when “A” is seen, then “A” is seen in its eight layers, each layer phasing into abstraction more and more, and ultimately completely fading away.

‘The word and the gap—“Mantra Brahmanayor Veda Nama Dheyam”. “Veda” means knowledge. Now remember this aspect of the version. What is this aspect? Knowledge is not only in what one can see through the eyes or hear through the ears or have from the five senses or put to practice by the five organs. Knowledge is not only in the field of that which can be opposed to the five senses, but another sense of knowledge is in the unmanifest, in the abstraction.

‘There is knowledge of the concrete, which is open to the seeing process, and knowledge of the abstract, unmanifest, which is beyond the sight: this is knowledge. Knowledge is not that which is open to sight; it is knowledge, but along with that which is not open to sight. That means knowledge of the manifest, and with reference to that manifest, there is the unmanifest.

‘Knowledge of the manifest and knowledge of the unmanifest are the two pieces of knowledge which together are called knowledge—are called Veda. The name Veda comes from the two aspects of knowledge, one open to sensory perception and the other not open to sensory perception, but open to the mind, intellect, ego, and open to self-referral consciousness in the end. This is cognition. This is cognition of the Veda.

‘This is right in the first syllable “A”. And if we want to go more into it, there is still a chance to go more into it. This emptiness, this abstraction, is not beyond “A”. Now we will go one more step into it. This emptiness is not beyond “A”; it is within “A”. When you write “A”, in the middle there is hollowness, there is emptiness, there is hollowness, there is big zero, there is abstraction. So the abstraction is not out of “A”; it is within “A”.

‘That is why knowledge of that which is within “A” and knowledge of that which forms the periphery of “A”, both together, are called knowledge. Veda is not just the words you say like that—no. The word is the Veda, of course—this is how you write, like that, like that—but inside, there is that hollowness.

‘The outside is concrete with boundaries, and when you write “A”, you arrest the emptiness. You arrest the emptiness by the boundaries. From the boundaries you know the Totality, and from the unmanifest inside you know another aspect of Totality of “A”. Both together constitute knowledge.

‘This is the conclusion. The conclusion is that if you want Veda, if you want knowledge, then that has to be both on the surface and within the surface. You have to find that which is beyond the surface, which is unmanifest, and that which is bound in the boundary of space and time. Both together constitute Veda.

‘The cognition of “A” is the cognition of total Veda. It is emptiness; it is emptiness arrested, brought into boundary. It is shut up. So here is absolute abstraction and that which makes abstraction be seen from its boundaries—to be seen. The abstraction itself is unseen, but the boundaries of it are seen. That is why “A” is really and really the total expression of knowledge, in both ways. It brings the knowledge of the absolute and it brings the emptiness of the absolute—both together. Both together are given a name, Veda—”Mantra Brahmanayor Veda Nama Dheyam.”

‘It is a beautiful vision. It is a marvel of the Vedic language. No matter what you say, you are saying both values, manifest and unmanifest. We adore all those great seers of the past who gave us the cognition of the Veda, because they gave us Total Knowledge. In their expression is contained the hollowness, the abstraction, and in the same, the cognition of the abstraction itself is pronounced because of the boundaries that come along—the boundary of the unmanifest.

‘Manifest and unmanifest, both, are the field of knowledge. The knowledge of the unmanifest makes the mind so very full of energy and intelligence that any wave of that—any desire, feeling, thought, anything—actualizes itself. On its own level it actualizes itself, because the knowledge is there of the abstraction and the knowledge is there of the concrete value of the abstraction within that—in the same stroke.

‘This is Vedic vision. We are talking of the beginning. “A” is the beginning word. From there, the whole Veda begins; it flows out. When the whole Veda flows out, the flowing part of the Veda is called Sama Veda. The transformation of Rk into Sama, just the transformation mechanics, are contained in Yajur Veda. The impulse that flows and transforms, which is contained in the Rk Veda, is called Atharva Veda.

‘In “A” is that everything of Rk, Sama, Yajur, Atharva, and all the details of Rk, Sama, Yajur, Atharva, and the whole Vedic Literature is right there. That is why cognition of the Veda is the cognition of Total Knowledge. Total Knowledge means cognition of the concrete and abstract—both of them together—Gyana Shakti, Kriya Shakti, both together. It is an enormous field of reality. And this is the knowledge.

‘The field of knowledge has to contain not only the knowledge of the manifest but also the knowledge of the unmanifest, because the knowledge of the unmanifest makes our conscious mind to be a field of all possibilities. That is spontaneously making use of the total Constitution of the Universe, total Light of God.

‘It is beautiful. This is cognition; this is Vedic cognition. This is the comprehension of Total Knowledge. It is so beautiful.’