Thanks for posting this. I enjoyed reading through it. --- In FairfieldLife@yahoogroups.com, "authfriend" <[EMAIL PROTECTED]> wrote: > > --- In FairfieldLife@yahoogroups.com, "brahmachari108" > <brahmachari108@> wrote: > <snip> > > What Maharishi? Talking only about first verse of Rg Ved for 30 > > years makes a maharishi? > > The Details of Vedic Cognition > > Dr Hagelin: `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 Rishisthe 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 visionwhat 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" isSarva 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 seeingthe 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 elsewhat 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 seedis 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 gaptwoare 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 Totalityword and the gap, and > a word and a gap, and a word and a gap. This gives Veda a definition. > The definition of Vedadefinition of knowledgeis "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 wordword 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 manifestseen > 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 thatjust 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 knowledgeare > 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 thatno. The word > is the Veda, of coursethis 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 boundariesto 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 absoluteboth 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 alongthe 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 thatany desire, feeling, thought, > anythingactualizes 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 thatin 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 > abstractboth of them togetherGyana 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.' >
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