Gita A Case Study in Vedic Psychology - Dillbeck - MUM

About the Author
Michael the He C. Dillbeck School his 1972. in the and B.A. He is Professor at then summa went of Psychology cum and Dean of Graduate received in Maharishi International laude from in University. Benedictine as a and Vedic on and of cognitive 1973
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Meditation and T M - S i d h i Program: Collected Papers,
The Bhagavad-Gita: A Case Study in Vedic Psychology

Michael C. Dillbeck Maharishi International University Fairfield, Iowa, U . S . A .
Abstract Maharishi Mahesh Yogi has described the many narrative accounts contained in the Vedic literature as case studies in his Vedic Psychology. This article describes the purpose of the Vedic case studies and it analyzes the Bhagavad-Gita as a model case study from the Vedic literature. This case study provides knowledge of the full range of human developmentfrom a state of complete ignorance characterized by mistakes and suffering to the state of complete enlightenment characterized by unrestricted success and fulfillment. The case study is expressed in the form of an interaction between Lord Krishn and the warrior Arjun who is seeking wisdom. The Bhagavad-Gita points out that all forms of problems and suffering are due to lack of full integration of life, which in turn is due to individual consciousness not being fully established in the field of pure consciousness, identified by Maharishi as the unified field of natural law. The importance of both direct experience and intellectual understanding of the field of pure consciousness is emphasized by the Bhagavad-Gita; the experience of pure consciousness is described as effortless and blissful. The Bhagavad-Gita describes the experience of higher states of consciousnessstages of enlightenmentand identifies the quality of experience of these states. A description of the self-interacting dynamics of consciousness, at the basis of the creative process in nature, is also found in the Bhagavad-Gita. The Bhagavad-Gita thus contains the essence of Maharishi Vedic Psychology, expressed in a form that can be appreciated and applied by people of all walks of life.
Note: This article is the seventh in a series on Maharishi Vedic Psychology. In his Vedic Psychology, Maharishi Mahesh Yogi brings to light a complete understanding of individual and collective consciousness, its expression in mental processes and behavior, and its application for the enrichment of all aspects of human life. The foundation of this approach is the experience of the field of pure consciousness, which is the most fundamental level of consciousness, the basis of all mental activity. As Maharishi explains, this field is the unified source of subjective and objective existence, the unified field of natural law glimpsed by modern physics, which through its self-interacting dynamics gives rise to all the laws of nature. It is the field of cosmic intelligence in nature, referred to in Maharishi Vedic Science and Technology as the Ved and in Maharishi Vedic Psychology as the cosmic psyche. Through the Maharishi Transcendental Meditation technique, one systematically and repeatedly experiences transcendental or pure consciousness; on this basis, as pure consciousness becomes more and more established as the basis for all thinking and activity, the individual naturally and effortlessly develops higher states of consciousness. the Maharishi TM-Sidhi program accelerates this development by training the individual to think and act from the level of pure consciousness. With the complete development of human consciousnessunity consciousnessone becomes fully awake to the field of pure consciousness interacting within itself at the basis of the whole creative process in nature. The practical benefit of developing higher states of consciousness is that thought and action become spontaneously in accord with natural law, free from mistakes and suffering, so that one enjoys more and more success and fulfillment in life. The practical application of Maharishi Vedic Psychology to enrich all aspects of individual and collective life is the topic of subsequent articles on Maharishi Vedic Psychology.
Address correspondence to: Department of Psychology Maharishi International University, 1000 North Fourth Street, DB 1118, Fairfield, 1A 52557-1118 Modern Science and Vedic Science, Volume 4, Number 2, 1991 1991 Maharishi International University
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MODERN SCIENCE AND VEDIC SCIENCE
Contents T h e R o l e o f C a s e Studies i n M a h a r i s h i The Bhagavad-Gita T h e Story of the B h a g a v a d - G i t a T h e Interaction b e t w e e n Lord Krishn and Arjun T h e T e a c h i n g s of the B h a g a v a d - G i t a T h e B h a g a v a d - G i t a on the C a u s e and R e m o v a l of Suffering T h e B h a g a v a d - G i t a on the E x p e r i e n c e of T r a n s c e n d e n t a l C o n s c i o u s n e s s T h e B h a g a v a d - G i t a on the D e v e l o p m e n t of E n l i g h t e n m e n t Cosmic Consciousness C o s m i c C o n s c i o u s n e s s and Skill in A c t i o n Unity Consciousness T h e Bhagavad-Gita on the Self-Interacting D y n a m i c s of C o n s c i o u s n e s s Conclusion V e d i c Psychology 98 102 103 106 108 109 112 119 119 121 126 127 129
T h e R o l e o f C a s e Studies i n M a h a r i s h i
Vedic Psychology
In twentieth-century p s y c h o l o g y , the p u r p o s e of case studies has been to exemplify, t h r o u g h concrete instances of the treatment of individuals, the principles by w h i c h p s y c h o l o g i c a l problems may be solved. Maharishi M a h e s h Yogi ( 1 9 8 2 ) explains that the a c c o u n t s of V e d i c literature are the fulfillment of this c o n c e p t , b e c a u s e they p r o v i d e s o l u t i o n s to the e n o r m o u s range of c o m p l e x p r o b l e m s that m a y arise on the p a t h to e n l i g h t e n m e n t , w h i c h extends from the most abject suffering to the c o m p l e t e fulfillment that c o m e s from realizing the full d e v e l o p m e n t of h u m a n a w a r e n e s s in e n l i g h t e n m e n t . M a h a r i s h i (1982) has pointed out that the essential principle for solving all p r o b l e m s , w h i c h is revealed in a great n u m b e r of different w a y s in the V e d i c case studies, is for the individual p s y c h e to realize its ultimate nature as the field of p u r e consciousness, the unified field of natural law, and thereby cease to m a k e mistakes and to create suffering. M a h a r i s h i explains that p r o b l e m s can a l w a y s arise in the absence of c o m p l e t e c o n n e c tion b e t w e e n the individual psyche and the c o s m i c p s y c h e , b e c a u s e the field of c o s m i c i n t e l l i g e n c e a l o n e t h e V e d i s able t o s i m u l t a n e o u s l y g o v e r n the e v o l u t i o n a r y and p r o g r e s s i v e d e v e l o p m e n t of all aspects of life on all levels of i n d i v i d u a l e x i s t e n c e . I n d i v i d u a l a w a r e n e s s m u s t be fully open to the entire range of a w a r e n e s s , from the nonc h a n g i n g unified field of natural law to the diversity of natural law in relative existence, for c o s m i c intelligence to be lived in every b o u n d a r y of individual life, and thus for all p r o b l e m s to be averted before they can arise. T h e V e d i c literature, w h i c h expresses the f u n d a m e n t a l t r a n s f o r m a t i o n s of natural law in the Ved, thus presents a vast r a n g e of c a s e studies a d d r e s s i n g the entire range of existence, from the most o b v i o u s manifest level to the most subtle level of existence, the field of pure c o n s c i o u s n e s s . M a h a r i s h i ( 1 9 8 2 ) h a s n o t e d that the V e d i c c a s e s t u d i e s p o r t r a y the i n t e r a c t i o n b e t w e e n the individual p s y c h e and the c o s m i c p s y c h e , revealing h o w c o s m i c intellig e n c e itself functions in specific situations to resolve p r o b l e m s facing individual life ( p l e a s e refer t o F i g u r e 1). T h e s e c a s e s t u d i e s p r o v i d e m o d e l s o l u t i o n s that c a n b e
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THE BHAGAVAD-GITA: A CASE STUDY
R o l e o f t h e C a s e S t u d i e s i n the V e d i c L i t e r a t u r e
Expressed in Individual Situations
Figure 1. The case studies of the Vedic literature describe in the form of stories how the field of pure intelligence, the cosmic psyche, functions in specific situations to resolve problems facing individual life.
applied by the individual w h e n e v e r one is confronted with similar events in o n e ' s o w n life. All the v a r i o u s p r i n c i p l e s of b e h a v i o r that naturally g u i d e life w h e n i n d i v i d u a l a w a r e n e s s is established in the totality of natural law, the field of pure c o n s c i o u s n e s s , are b r o u g h t to light as the solutions to the situations presented in these a c c o u n t s . T h e V e d i c case studies are expressed in poetic l a n g u a g e in order to refine the e m o tions and a w a k e n the intellect of the reader. T h e s e case studies are presented as stories; t h u s , they are easy to r e m e m b e r so that if a p r o b l e m situation such as they d e s c r i b e s h o u l d begin to d e v e l o p it can be quickly r e c o g n i z e d and averted before its destructive p o t e n t i a l confronts the individual ( M a h a r i s h i M a h e s h Y o g i , 1982). T h u s , in contrast w i t h the case studies of t w e n t i e t h - c e n t u r y p s y c h o l o g y , w h i c h have b e e n only for the p s y c h o l o g i s t , the V e d i c case studies are for e v e r y o n e . In contrast to c o n t e m p o r a r y psyc h o l o g i c a l t e c h n i q u e s , i n w h i c h t h e i n d i v i d u a l i s d e p e n d e n t o n the p s y c h o l o g i s t , Maharishi V e d i c P s y c h o l o g y m a k e s e a c h person self-sufficient in the k n o w l e d g e and T r a n s c e n d e n t a l M e d i t a t i o n and T M - S i d h i programs, but is also Vedic Psychology and t e c h n o l o g y for his or her o w n d e v e l o p m e n t . T h i s d e v e l o p m e n t is a c c o m p l i s h e d primarily through the M a h a r i s h i Maharishi s u p p o r t e d b y the theoretical p r i n c i p l e s f o u n d i n M a h a r i s h i
V e d i c Science and T e c h n o l o g y , which provide a complete understanding of
o n e ' s d e v e l o p m e n t to higher states of c o n s c i o u s n e s s and w h i c h are e x p o u n d e d in the V e d i c case studies.
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A s Maharishi ( 1 9 8 6 a ) e x p l a i n s , the V e d i c literature, i n w h i c h the V e d i c c a s e s t u d ies are expressed, has its s o u r c e in the s e l f - i n t e r a c t i n g d y n a m i c s of the field of p u r e c o n s c i o u s n e s s (please refer to Dillbeck, 1988). T h e V e d i c literature is the literature of c o n s c i o u s n e s s and natural law, expressing all the qualities of consciousness and all the d y n a m i c s of natural law (Maharishi M a h e s h Y o g i , 1986a). T h e V e d i c case studies h a v e b e e n articulated by individuals w h o directly c o g n i z e d these d y n a m i c s of natural law in the h i g h e s t level of c o n s c i o u s n e s s , a n d the c a s e s t u d i e s are therefore e v o l u t i o n a r y , inspiring, and life-supporting for e v e r y o n e , no matter w h a t the individual's level of c o n s c i o u s n e s s . Maharishi (1982) has noted that the V e d i c records have a m e a n i n g at every level of evolution of the individual. T h e s a m e account will therefore be c o m p r e h e n d e d on increasingly profound levels as o n e g r o w s in c o n s c i o u s n e s s , until one c o m p r e h e n d s its significance on the level from w h i c h it w a s originally expressed, unity c o n s c i o u s n e s s . T h u s , the Vedic case studies provide g u i d e s to life throughout the entire range of s e v e n states of consciousness outlined by M a h a r i s h i o p s to higher states. F o r this reason the greatest benefit from the V e d i c case studies is gained w h e n the individual is developing higher states of consciousness through the Maharishi T r a n s c e n d e n t a l Meditation and T M - S i d h i programs. T h e n the individual spontaneously relates the content of the Vedic case studies to his or her o w n experience of d e v e l o p m e n t of c o n s c i o u s n e s s ; the understanding and m e m o r y of the V e d i c case studies b r o a d e n s intellectual appreciation of o n e ' s o w n experiences, raises self-confidence, and thus s u p ports the natural direction of o n e ' s o w n d e v e l o p m e n t (Maharishi M a h e s h Yogi, 1982). In addition, Maharishi (1982) has explained that the V e d i c case studies profoundly influence the individual through their sound. As w a s discussed in a previous article in this series on the experience of the V e d (Dillbeck, 1989), the o r g a n i z i n g p o w e r of a w o r d exists on t w o levels: the m e a n i n g and, m o r e importantly, the direct influence of the s o u n d vibrations on the physical structure of the n e r v o u s system. B e c a u s e the V e d i c literature is e x p r e s s e d in the " l a n g u a g e of nature itself"the sounds expressed by the self-interacting d y n a m i c s of the field of p u r e c o n s c i o u s n e s s i t s s o u n d quality directly p r o d u c e s a life-supporting influence on o n e ' s physiological functioning. T h e s o u n d of the V e d i c stories is said by Maharishi ( 1 9 8 2 ) to generate an influence that purifies the area of physiological functioning associated with the w e a k n e s s or p r o b l e m addressed by t h e w o r k . In this w a y , the V e d i c case studies directly support the purification of p h y s i o l o g i c a l functioning that takes place through the T r a n s c e n d e n t a l Meditation a n d T M - S i d h i programs ( W a l l a c e , 1986). T h e goal of this physiological purification is the p e r m a n e n t e s t a b l i s h m e n t of the e x p e r i e n c e of pure c o n s c i o u s n e s s as the basis for all t h i n k i n g and activity; this c o n t i n u u m of p u r e a w a r e n e s s forms an u n s h a k a b l e f o u n d a tion of inner satisfaction in higher states of c o n s c i o u s n e s s , w h i c h no c h a n g i n g situation can overshadow. E x a m p l e s of case studies m a y be found in the U p a n i s h a d s and the Puranas, as well as o t h e r p a r t s o f the V e d i c l i t e r a t u r e . T h e B r a h m a n a s p e c t o f the V e d , o f w h i c h the U p a n i s h a d s are one part, expresses the infinite organizing p o w e r inherent in the structure of p u r e k n o w l e d g e t h e V e d . (Please refer to Dillbeck, 1989.) Maharishi ( 1 9 8 7 ) V e d i c P s y c h o l o g y (please refer to A l e x a n d e r & Boyer, 1989), but are m o s t meaningful as o n e ' s c o n s c i o u s n e s s d e v e l -
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e x p l a i n s that the U p a n i s h a d s are that part of the B r a h m a n aspect of the Ved that deals w i t h the holistic structure of the Self from the angle of the k n o w e r (Rishi). The Puranas are an aspect of the V e d i c literature w h i c h describes all the m e c h a n i c s of transformation of the Self from the angle of the process of k n o w i n g ( D e v a t a ) . In an e x a m p l e of a case study from the Puranas, the total potential of natural law is e m b o d i e d in the dwarf L o r d V a m a n a i n f i n i t y is expressed in its point value. T h e term " L o r d " is used b e c a u s e Lord V a m a n a fully e m b o d i e s the field of pure consciousness. K i n g Bali, w h o has m a s t e r e d all the l a w s of nature t h r o u g h the d e v e l o p m e n t of his a w a r e n e s s , grants Lord V a m a n a anything he w i s h e s , all the riches of the world. V a m a n a replies that his needs are few and that he only wishes as m u c h of the k i n g ' s land as he c a n m e a s u r e with three steps. T h e k i n g ' s advisor w a r n s him that Lord V a m a n a is no o r d i n a r y individual. T h e king replies that no greater g o o d fortune can befall him than to fulfill Lord V a m a n a ' s request, w h e r e u p o n he grants V a m a n a his wish. L o r d V a m a n a then begins to g r o w from point to infinity; he covers all of manifest e x i s t e n c e in his first step, the unmanifest in his second step, and w h e n he has n o w h e r e to place his foot for the third step, the king fulfills Lord V a m a n a ' s wish by offering him his o w n head for his third step, indicating that the king has attained the w h o l e n e s s of life that is greater than the manifest and unmanifest together. This is fully developed unity c o n s c i o u s n e s s , or B r a h m a n , w h i c h c o m p r e h e n d s at all times the unity (Samhita) of k n o w e r (Rishi), process of k n o w i n g ( D e v a t a ) , and k n o w n ( C h h a n d a s ) . (Please refer to A l e x a n d e r & Boyer, 1989.) T h e extent of K i n g B a l i ' s " l a n d " is the w h o l e n e s s of e x i s t e n c e on the level of h u m a n c o n s c i o u s n e s s . T h e story thus displays for the reader the goal of c o m p l e t e enlightenment. A n o t h e r e x a m p l e of a c a s e s t u d y is d r a w n from the U p a n i s h a d s . In this s t o r y , Vajasravasa sends his son Nachiketa to gain k n o w l e d g e from Y a m a , w h o governs the w h o l e continuum of change in nature and thus rules over death. In order to m a k e a m e n d s for k e e p i n g the y o u n g Nachiketa waiting three days while he w a s absent, Y a m a grants the boy three wishes. N a c h i k e t a ' s wishes express great w i s d o m , and his final wish is for k n o w l e d g e of immortality. Y a m a is portrayed as capable of giving the k n o w l e d g e of i m m o r t a l i t y , since c h a n g e ultimately takes place on the basis of n o n - c h a n g e ; relative existence has its basis in the absolute field of pure consciousness. T h e full potential of the relative, the field of change or death, is thus found in the field of pure consciousness, the field of immortality. A n o t h e r e x a m p l e of a case study from the Puranas is the story of Lord D h a n w a n t a r i . In this narrative, the positive and negative forces of nature are represented at each end of a giant snake that encircles a mountain s u s p e n d e d in the ocean; they are s h o w n both as b e i n g together and yet t u g g i n g against each other. Their tugging spins the m o u n t a i n b a c k and forth, and this churns the ocean. After repeated c h u r n i n g of the ocean. Lord D h a n w a n t a r i e m e r g e d from the ocean, holding a vessel filled with amrit, the elixir of immortality. In his c o m m e n t a r y on this narrative, Maharishi ( 1 9 8 6 b ) points out that the o c e a n described in this story is the u n b o u n d e d ocean of c o n s c i o u s n e s s , the field of pure c o n s c i o u s n e s s . It is a field of perfect s y m m e t r y and balance; the self-interacting d y n a m ics of this field give rise to all the laws of nature that uphold the processes of creation, evolution, and dissolution in the universe. Enlivening the infinite silence and d y n a m i s m
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of this field in o n e ' s a w a r e n e s s , o n e a w a k e n s to the immortal status of this field of p u r e i n t e l l i g e n c e in n a t u r e . In the s a m e p r o c e s s o n e p r o m o t e s the p r o d u c t i o n of the m o s t r e f i n e d p h y s i o l o g i c a l s u b s t a n c e s , w h i c h m a i n t a i n p e r f e c t b a l a n c e i n the b o d y a n d t h e r e b y sustain health and longevity.
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E a c h of these stories points to the i m p o r t a n c e of c o n n e c t i n g the individual a w a r e n e s s with the field of c o s m i c intelligence, the unified field of natural law. For those w h o are already h a v i n g this e x p e r i e n c e , through Maharishi V e d i c Science and T e c h n o l o g y , the V e d i c case studies describe various features of their o w n growth and d e v e l o p m e n t . L i k e N a c h i k e t a , or as narrated in the story of L o r d D h a n w a n t a r i , those w h o begin to e x p e r i e n c e t r a n s c e n d e n t a l c o n s c i o u s n e s s t h r o u g h t h e T r a n s c e n d e n t a l M e d i t a t i o n t e c h n i q u e find that t h e s o u r c e of the e v e r - c h a n g i n g m i n d is p u r e c o n s c i o u s n e s s , an eternal field of both p u r e s i l e n c e and infinite d y n a m i s m . In fact, scientific r e s e a r c h has s h o w n that the T r a n s c e n d e n t a l M e d i t a t i o n and T M - S i d h i p r o g r a m s r e d u c e mote biological a g i n g and p r o l o n g e v i t y . ( P l e a s e refer to A l e x a n d e r & B o y e r , 1989.) In t r a n s c e n d e n t a l c o n -
s c i o u s n e s s , these p e o p l e find their small localized a w a r e n e s s e x p a n d i n g to infinity as d e s c r i b e d in the story of L o r d V a m a n a . Like K i n g Bali they rapidly rise to w h o l e n e s s of life and enrich the w h o l e e n v i r o n m e n t . F o r those not yet e x p e r i e n c i n g pure or transcendental consciousness, the V e d i c case studies provide an inspiration to gain it. U n l e s s the individual repeatedly gains the e x p e r i e n c e of p u r e c o n s c i o u s n e s s , d e v e l o p m e n t to higher states of c o n s c i o u s n e s s d o e s not systematically take place, and these V e d i c case studies therefore r e m a i n m e r e stories. B u t if c o n s c i o u s n e s s is d e v e l o p i n g through the Maharishi Transcendental Meditation and T M - S i d h i programs, then the V e d i c r e c o r d s b e c o m e c o m p r e h e n d e d in t e r m s of o n e ' s o w n g r o w t h of c o n s c i o u s n e s s and b e c o m e relevant as case studies of the d y n a m i c s of that g r o w t h . T h e i r deeper m e a n i n g is p e r c e i v e d and their real value in supporting the g r o w t h of e n l i g h t e n m e n t is realized. T h e following p a g e s analyze in detail the text w h i c h M a h a r i s h i h a s identified as the m o s t central of all V e d i c case studies, the B h a g a v a d - G i t a , in light of M a h a r i s h i ' s o w n translation and c o m m e n t a r y on this w o r k .
The Bhagavad-Gita M a h a r i s h i ( 1 9 8 2 ) explains that the B h a g a v a d - G i t a displays the practical application of the k n o w l e d g e and e x p e r i e n c e of b r i n g i n g the individual into contact with the field of c o s m i c intelligence, the unified field of natural law. T h e B h a g a v a d - G i t a describes w h a t c o u l d be u n d e r s t o o d as a " V e d i c psychological s e s s i o n " of approximately t w o h o u r s , w h i c h is sufficient for Lord Krishn to raise Arjun, w h o has sought his guidance, from a state of suffering to the state of e n l i g h t e n m e n t . Lord Krishn is called " L o r d " b e c a u s e he is u n d e r s t o o d in the V e d i c tradition to m o s t fully e m b o d y the totality of natural law, the totality of c o n s c i o u s n e s s .
'The theoretical and practical knowledge of maintaining physiological balance and health is found in the discipline of the Vedic literature known as Ayur-Ved (one of four aspects of the Upa Ved). This knowledge has been brought to light by Maharishi in its completenessin relation to consciousnessand is termed Maharishi Ayur-Ved.
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In the c o u r s e of this session, Lord K r i s h n a ' s dialogue with Arjun unfolds the s y s t e m atic structure of Maharishi V e d i c Psychology in a concrete and c o m p r e h e n s i v e m a n ner. T h e B h a g a v a d - G i t a addresses the cause and elimination of suffering, the levels of the m i n d , the m e c h a n i c s of experiencing transcendental consciousness, and the d e v e l o p m e n t of higher states of consciousness, or enlightenment, in w h i c h life is lived at the highest level of bliss, effectiveness, and universality. In c o m m e n t i n g on the B h a g a v a d - G i t a as a case study of V e d i c P s y c h o l o g y , M a h a r i s h i ( 1 9 6 3 ) has suggested that psychologists and all those w h o seek the solution to p r o b l e m s in life should take advantage of the w i s d o m found in this w o r k : Psychology as exemplified in the Bhagavad-Gita presents the study of the development of the mind from a pitiable state of anxiety and depression to that most highly developed state in which the intelligence is established in the consciousness of eternal Being [the field of pure consciousness], the most evolved state of human evolution. The Bhagavad-Gita describes the psychologies of the individual and the cosmic minds [cosmic psyche], and marvelously succeeds in bringing about their correlation, so that the status of eternal life may become infused into the temporal phase of the phenomenal existence of man. If this does not take place the individual remains forever subjected to the phenomenal aspect of his nature and it is, as a consequence of this, that suffering overtakes him. (p. 263) In o u t l i n i n g the B h a g a v a d - G i t a as a c a s e study of Maharishi Vedic Psychology,
this article first briefly describes the general story of this work, and c o m m e n t s on the interaction b e t w e e n its two major characters. T h e remainder of this article describes in detail the full range of Maharishi V e d i c P s y c h o l o g y as found in the k n o w l e d g e given by Lord Krishn to Arjun. T h e e n o r m o u s r a n g e of k n o w l e d g e of the psyche found in the B h a g a v a d - G i t a f r o m i n d i v i d u a l t o c o s m i c p s y c h e i s m u c h g r e a t e r than c o u l d b e e x p e c t e d from any case study in twentieth-century p s y c h o l o g y . As Maharishi ( 1 9 8 2 ) e x p l a i n s , this is because the B h a g a v a d - G i t a expresses in compact form the totality of the k n o w l e d g e of consciousness. T h e B h a g a v a d - G i t a ' s exposition of V e d i c P s y c h o l o g y , as brought to light by Maharishi, is e x p l o r e d in this article in terms of four t h e m e s : the n a t u r e of suffering, the e x p e r i e n c e of transcendental consciousness, the d e v e l o p m e n t of e n l i g h t e n m e n t , and the self-interacting d y n a m i c s of consciousness. T h e Story o f the B h a g a v a d - G i t a T h e B h a g a v a d - G i t a , set on a b a t t l e f i e l d , n a r r a t e s a d i a l o g u e b e t w e e n Arjun, the greatest archer of his time and, as M a h a r i s h i notes, a m a n of great integrity, clarity of m i n d , and c o m p a s s i o n , and Lord Krishn, w h o is acting as A r j u n a ' s charioteer. T h e central e v e n t of the narrative is the d i l e m m a in w h i c h Arjun finds himself as the battle a p p r o a c h e s , and the s u b s e q u e n t transformation that he undergoes as a result of his interaction with Lord Krishn. T h e e v e n t s l e a d i n g t o t h e b a t t l e , a s w e l l a s its r e s o l u t i o n , a r e r e l a t e d i n t h e M a h a b h a r a t , of w h i c h Arjun is a hero a n d of w h i c h the B h a g a v a d - G i t a is the central part. In Maharishi V e d i c Science and T e c h n o l o g y , the M a h a b h a r a t is part of the Itihas aspect of the V e d i c literature, w h i c h displays the d y n a m i c s of all transformations of the Rishi, or k n o w e r . T h e M a h a b h a r a t is thus considered by Maharishi to express funda-
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m e n t a l d y n a m i c s of natural l a w that h a v e an eternal, universal character i n d e p e n d e n t of particular time and place; at the s a m e time, these d y n a m i c s are expressed in the context o f e v e n t s that o c c u r r e d a p p r o x i m a t e l y five t h o u s a n d y e a r s a g o ( M a h a r i s h i M a h e s h Y o g i , 1967, p. 9 ) . At this time, Dhritarashtr, the blind k i n g of the K u r u family, had delegated to his y o u n g e r brother P a n d u the m a n a g e m e n t of his k i n g d o m . On P a n d u ' s death, D h r i t a r a s h t r had d e c i d e d to give his throne to Yudhishthir, the eldest of the five s o n s of P a n d u , w h o w a s r e n o w n e d for his r i g h t e o u s n e s s , rather t h a n t o his o w n eldest s o n , D u r y o d h a n , w h o lacked qualities of an ideal leader. D u r y o d h a n seized the throne for h i m s e l f and sought to destroy the five s o n s of P a n d u , o n e of w h o m w a s Arjun. L o r d K r i s h n attempts to resolve the conflict peacefully; h o w e v e r , his attempts fail, and w a r s e e m s inevitable as D u r y o d h a n a ' s forces p r e p a r e for battle a n d the sons of P a n d u p r e p a r e to defend t h e m s e l v e s . In the context of Maharishi V e d i c P s y c h o l o g y , the actions of a g o v e r n m e n t a l leader a r e the e x p r e s s i o n of the w h o l e collective consciousness of the s o c i e t y ( M a h a r i s h i M a h e s h Y o g i , 1976, p. 122). (Please refer to O r m e - J o h n s o n and Dillbeck, 1987 for a detailed description of M a h a r i s h i ' s principles of collective consciousness.) F o r e x a m p l e , w h e n stress in the c o l l e c t i v e c o n s c i o u s n e s s of a nation builds up to an e x t r e m e d e g r e e , it bursts out in turbulence or violence of s o m e kind, w h e t h e r d o m e s t i c or international, a n d the decisions and actions of the head of state respond to and express this stress in national c o n s c i o u s n e s s . Maharishi ( 1 9 8 5 a ) c o m m e n t s on this situation in the c o n t e x t of the B h a g a v a d - G i t a in the following w a y : Duryodhan was the opponent of Arjun in the Mahabharat. When he was faced with some wise man, he said: Janami dharmam na cha me pravrittih I know what is right, but I cannot do it. Janamy adharmam na cha me nivrittih I know what is wrong, but I cannot refrain from it. Kenapi daivena hridisthitena Some motivating power decides in my heart yatha niyukto'smi tatha karomi and whatever it designs, that only I can do. Duryodhan was the head of state. He knew what was right but he could not do it; he knew what was wrong but he could not refrain from doing it; and he gave the reason. He expressed . . . that it is the national consciousness which is the motivating power of the head of state. (pp. 182-183) A r j u n a ' s d i l e m m a is outlined in the first chapter of the B h a g a v a d - G i t a , w h i c h narrates his situation as the a r m i e s are p r e p a r i n g for battle. Feeling indignant w h e n faced on the battlefield w i t h the forces of D u r y o d h a n , Arjun asks L o r d Krishn to d r a w his c h a r i o t b e t w e e n the t w o a r m i e s s o that h e m i g h t m o r e closely o b s e r v e the o p p o s i n g a r m y . A f t e r d o i n g s o , L o r d K r i s h n , k n o w i n g that A r j u n a ' s a n g e r will w e a k e n h i m , i n d u c e s a s u d d e n c h a n g e in A r j u n a ' s attitude in order to m a k e h i m r e c e p t i v e to the
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k n o w l e d g e that L o r d K r i s h n has t o offer h i m ( M a h a r i s h i M a h e s h Y o g i , 1 9 6 7 , p p . 46-51). L o r d K r i s h n i n d u c e s t h i s s u d d e n c h a n g e t h r o u g h a series o f s k i l l e d a c t i o n s a n d w o r d s . H a v i n g b r o u g h t Arjun t o v i e w the forces o f D u r y o d h a n , L o r d K r i s h n s a y s : " P a r t h , behold those K u r u s gathered t o g e t h e r " (I. 25). Maharishi ( 1 9 6 7 ) explains that L o r d Krishn refers to Arjun as " P a r t h , " that is, the son of Prith, A r j u n a ' s mother; in so d o i n g he stirs A r j u n a ' s tender feelings. He also reinforces this e m o t i o n by describing the a r m y of D u r y o d h a n as " K u r u s " A r j u n a ' s k i n s m e n . T h e i m m e d i a t e result is that Arjun b e g i n s to v i e w his o p p o n e n t s as k i n s m e n rather than as e n e m i e s . His a n g e r subs i d e s ; in a w a v e of c o m p a s s i o n his resolve for battle is c o m p l e t e l y lost and he feels o v e r w h e l m e d by the d i l e m m a of his situation. As d e s c r i b e d by M a h a r i s h i (1967), A r j u n a ' s d i l e m m a is that the call of duty and freed o m requires him to defeat the forces of D u r y o d h a n and r e m o v e the oppression w h i c h the k i n g d o m has suffered u n d e r him, w h i l e the love and c o m p a s s i o n he e x p e r i e n c e s m a k e s h i m feel that it w o u l d be w r o n g to kill his k i n s m e n . U n a b l e to act, Arjun drops his b o w , and p r o m p t e d by another p h r a s e of Lord Krishn, turns to him for g u i d a n c e . M a h a r i s h i points out that L o r d Krishn has created in Arjun a natural state of receptivity to k n o w l e d g e by m a k i n g him a w a r e of a d i l e m m a that he cannot resolve from his present level of k n o w l e d g e . W h e n Arjun surrenders to Lord K r i s h n a ' s w i s d o m and b e c o m e s receptive to his g u i d a n c e , Lord Krishn responds with the solution to A r j u n a ' s d i l e m m a . T h i s response forms the r e m a i n d e r of the 18 chapters of the B h a g a v a d - G i t a . M a h a r i s h i ( 1 9 6 3 ) has described in the following w a y the interaction b e t w e e n Arjun and L o r d Krishn a n d the k n o w l e d g e that Lord Krishn provides: The way in which surroundings and circumstances influence the individual mind is demonstrated at the very beginning of the text, where, the most highly evolved man, the greatest archer of his time, Arjun, the hero of the Mahabharat, although awake to a most complete knowledge of right and wrong in the world, is unable to rise to the occasion before him and falls into a state of utter dejection. The surroundings have so strong an effect upon his mind that all persuasion and suggestion are powerless to help him. The Bhagavad-Gita teaches that the effect of surroundings and circumstances upon the mind depends upon its strengththat the intensity of the effect of an impression is in inverse ratio to the strength of the mind. At one time Arjun is found in a perilous state of indecision, but, after putting into practice the psychological teaching of the Gita, it is not long before he is found in full power of confidence and decision, although the circumstances remained quite unchanged. A close study of Lord Krishna's discourse reveals a great depth of psychological insight; it shows that the individual mind, however intelligent it may be on the superficial conscious level, can be overcome by its failure to understand and encompass a situation which obviously lies beyond its control, unless it is in tune with the unlimited cosmic mind. The establishment of conscious coordination between the individual and the cosmic mind is the only way to ensure that the individual becomes entirely free of the possibility of failing to understand a threatening situation and of successfully rising above its adverse effect. A pond is apt to dry out in the heat of summer, but for the ocean the question does not arise. The psychology of the Bhagavad-Gita presents one master technique for bringing out this coordination of the individual mind with the cosmic mind; the attention is to be brought to the field of the transcendental absolute existence. This is to transform the weakness and limitation of the individual mind into the unbounded strength of cosmic intelligence. This great achievement is so simple to achieve that any and
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every individual on earth can succeed in it, and in this way make unnecessary all the petty complexities and innumerable sufferings in life (pp. 263-264). After a p p r o x i m a t e l y t w o hours of interaction, Arjun is ready to r e s u m e his role as the l e a d i n g warrior of his a r m y . Maharishi notes that during this period of time Arjun has g a i n e d from L o r d K r i s h n the k n o w l e d g e a n d direct e x p e r i e n c e of Yog"union" or enlightenment. Arjun learns from Lord Krishn that before enlightenment one is never able to determ i n e all of the rights and w r o n g s of action; and that the key to performing right action is to establish o n e ' s a w a r e n e s s in the field of pure consciousness, in the state of y o g or u n i o n , and then act. (Please refer to the following article in this series on Maharishi V e d i c P s y c h o l o g y for a detailed discussion of this principle.) Only action from the level of the unified field of natural law is c a p a b l e of creating the most evolutionary effect for the actor and the w h o l e e n v i r o n m e n t . T h e Interaction B e t w e e n L o r d K r i s h n a n d A r j u n As analyzed by M a h a r i s h i , the interaction b e t w e e n L o r d Krishn and Arjun, and L o r d K r i s h n a ' s m e t h o d of c o u n s e l i n g Arjun, illustrate three important characteristics of L o r d K r i s h n a ' s skill in b r i n g i n g Arjun directly to e n l i g h t e n m e n t . T h e s e points in this case study illustrate profound and practical principles of Maharishi Vedic Psychology. First, the k n o w l e d g e of e n l i g h t e n m e n t is p o r t r a y e d as c o m i n g from a r e p r e s e n t a t i v e o f t h e t i m e l e s s V e d i c t r a d i t i o n t o a fully r e c e p t i v e s e e k e r . M a h a r i s h i ( 1 9 6 7 ) h a s p o i n t e d o u t that the k n o w l e d g e o f the full d e v e l o p m e n t o f c o n s c i o u s n e s s c a n b e g a i n e d most effectively w h e n the o n e s e e k i n g k n o w l e d g e is receptive to a teacher w h o c a n s p e a k from the level of e n l i g h t e n m e n t , from the v a n t a g e p o i n t of full h u m a n development (p. 303). L o r d K r i s h n a ' s stature is unveiled in stages as the B h a g a v a d - G i t a progresses, yet his quiet mastery of the events around h i m is displayed from the b e g i n n i n g of the w o r k . T h i s mastery is indicated by the fact that w i t h a few w o r d s , Lord Krishn brings Arjun to s e e k g u i d a n c e . L o r d K r i s h n a ' s e v e n n e s s in a d v e r s i t y is also b r o u g h t out b e f o r e he b e g i n s to teach Arjun. To Arjun, w h o w a s " s o r r o w i n g in the midst of the t w o a r m i e s , H r i s h i k e s h a [Lord Krishn] smilingly s p o k e " (II. 10). As the armies draw up for battle and the hero of his a r m y is lost in despair, Lord Krishn is shown as smiling to Arjun. T h u s , L o r d K r i s h n is p o r t r a y e d as e s t a b l i s h e d in e v e n n e s s , a p r i m a r y a t t r i b u t e of e n l i g h t e n m e n t . He is also identified later as specifically representing the timeless V e d i c tradition and as fully e m b o d y i n g the field of p u r e c o n s c i o u s n e s s . O n c e Arjun turns to Lord Krishn for g u i d a n c e , the w h o l e flow of k n o w l e d g e of the B h a g a v a d - G i t a begins, illustrating the i m p o r t a n c e of the state of receptivity in the aspirant for k n o w l e d g e of e n l i g h t e n m e n t . With a highly receptive learner, as fully e x e m p l i fied by Arjun, k n o w l e d g e given can be absorbed w i t h o u t loss of information or distortion. As Maharishi ( 1 9 6 7 ) explains, w h e n the teacher is e n l i g h t e n e d g i v i n g e x p r e s s i o n to the unified field of natural l a w a n d the listener is fully receptive, the m i n d s of the t w o begin to flow together on the s a m e level of c o s m i c intelligence. In this relationship the s e e k e r can quickly rise to the level of e n l i g h t e n m e n t (p. 3 0 3 ) . A s e c o n d i m p o r t a n t p r i n c i p l e of the i n t e r a c t i o n b e t w e e n L o r d K r i s h n a n d A r j u n ,
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M a h a r i s h i points out, is that L o r d Krishn d o e s not attempt to resolve A r j u n a ' s p r o b l e m by focusing directly upon it, but instead gives Arjun the intellectual understanding and experiential d e v e l o p m e n t necessary to rise above this or any other p r o b l e m . After Arjun p r e s e n t s his b e w i l d e r i n g d i l e m m a , Lord Krishn does not respond with an analysis of A r j u n a ' s c o n c e r n s ; he provides a description of an ideally w i s e person, and an elaboration of h o w that w i s d o m is gained through experience of transcendental c o n s c i o u s n e s s . F r o m such w i s d o m will naturally c o m e a solution to the situation. B e c a u s e Lord Krishn is a w a r e of the full range of h u m a n d e v e l o p m e n t , he is not so c o n c e r n e d with discussing A r j u n a ' s situation directly, although he does advise Arjun to perform his duty. He does not dwell on A r j u n a ' s feelings of unhappiness. Rather, his p r i m a r y c o n c e r n is to b r i n g Arjun to the state of enlightenment, described as a state in w h i c h neither the present d i l e m m a nor any other situation will cause Arjun grief. T h u s , L o r d Krishn i m m e d i a t e l y begins to paint a picture of the goal toward w h i c h he w a n t s to b r i n g Arjun. T h e effectiveness of this t e c h n i q u e is indicated by A r j u n a ' s rapid transform a t i o n from a state of w i t h d r a w a l to one of active and alert questioning of Lord Krishn. M a h a r i s h i ( 1 9 6 7 , p. 126) calls this principle of bringing in light rather than w o r r y i n g o v e r the source of the darkness "the principle of the second e l e m e n t . " He points out that a d d i n g the element of direct experience of bliss consciousness is m u c h m o r e effective a n d s i m p l e than a n a l y z i n g the causes of suffering in a p e r s o n ' s character or environm e n t . T h e experience of bliss c o n s c i o u s n e s s is gained w h e n the individual m i n d contacts the field of p u r e c o n s c i o u s n e s s during the Maharishi Transcendental Meditation and T M - S i d h i programs. T h i s principle of the second element has profound i m p o r t a n c e for all those involved in clinical p s y c h o l o g y . Its use protects the e m o t i o n s of the client as well as the counselor, focusing their attention in a direction which supports the most rapid development of both (Maharishi Mahesh Yogi, 1963, pp. 2 5 7 - 2 6 4 ) . In Maharishi's words: It should not be the act of psychology to remind a man that his past was miserable, or that his surroundings and circumstances were unfavorable, or that his associations were depressing and discouraging, or that there was lack of love and harmony with dear and near ones. Such information delivered to anyone only results in suppressing one's consciousness. . . . The psychological influence of such depressing information is demoralizing. The inner core of one's heart becomes twisted by such information. On the other hand, information regarding the greatness of one's family traditions and glory of one's parents, friends, and environment helps to elevate one's consciousness and directly encourages one to surmount and rise above one's w e a k n e s s e s . . . . (p. 258) Transcendental consciousness is bliss consciousness. When bliss consciousness comes within the range of the conscious mind, the mind is contented. On the platform of contentment, based on the positive experience of bliss, all the virtues flourish. Love, kindness, compassion, tolerance, appreciation of others, all naturally take hold of the mind and the individual is the center of divine intelligence. The field of absolute Being, the field of pure consciousness, is the source of all intelligence, all creativity, all peace and happiness. (p. 262) A third principle in Lord K r i s h n a ' s m e t h o d of dialogue with Arjun, Maharishi notes, is that L o r d Krishn e m p h a s i z e s both the k n o w l e d g e and experience necessary for the d e v e l o p m e n t of enlightenment. He immediately begins to respond to Arjun by describing both the u n d e r s t a n d i n g of the field of p u r e c o n s c i o u s n e s s and the experience of it.
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A f t e r a n u m b e r of v e r s e s in L o r d K r i s h n a ' s r e s p o n s e to Arjun, M a h a r i s h i ( 1 9 6 7 ) comments: Intellectual understanding of Reality convinces a man of the existence of a nobler and more permanent field of life that lies beyond and underlies the ordinary level of phenomenal existence. That has been the purpose of the discourse up to this point. Now Lord Krishn wishes to introduce Arjun to the practice whereby his intellect will become established in Reality. This is to give him that positive experience of the truth of existence which will bring him to a state where he is unaffected by the binding influence of a c t i o n . . . . just as a contented business man, having achieved great wealth, is not affected by small losses or gains. (pp. 116-117) L o r d K r i s h n a ' s teaching e m p h a s i z e s that enlightenment is a matter of direct e x p e r i e n c e rather than just an intellectual attitude towards life. T h i s point is also evident from the fact that Lord Krishn tells Arjun that the thought and behavior of the enlightened p e r s o n are c o m p l e t e l y natural and s p o n t a n e o u s l y right. Yet at the s a m e t i m e , L o r d K r i s h n a ' s detailed explanations indicate that intellectual u n d e r s t a n d i n g is also necessary to c o m p l e t e the e x p e r i e n c e of e n l i g h t e n m e n t . L o r d K r i s h n a ' s display of the p o w e r of V e d i c P s y c h o l o g y to lead the individual to the full d e v e l o p m e n t of c o n s c i o u s n e s s is so effective, Maharishi o b s e r v e s , that at the end of this session of t w o hours, Arjun declares, Smritir labdha, "I have regained m e m o r y . " Maharishi (1980) notes that the w o r d " m e m o r y " (smriti) refers to the lively c o n nection with the totality of natural law: " W h e n the totality of natural law does not d i s a p p e a r from m e m o r y t h e n the i n d i v i d u a l i s e s t a b l i s h e d i n e n l i g h t e n m e n t " ( p . 16). A s p o i n t e d out in a p r e v i o u s article in this s e r i e s ( D i l l b e c k , 1 9 8 8 ) , M a h a r i s h i Vedic P s y c h o l o g y states that the unified field of natural law, the Self of each individual, is a l w a y s c o n n e c t e d with each of its expressions through a lively self-referral relationship. (In his c o m m e n t a r y , Maharishi distinguishes b e t w e e n individual a w a r e n e s s t h e self and the field of pure u n b o u n d e d c o n s c i o u s n e s s t h e universal Self.) T h u s , the c o m p l e t e a w a k e n i n g of the i n d i v i d u a l ' s a w a r e n e s s to the unified field of natural law c a n be u n d e r s t o o d as regaining the m e m o r y of its unified source and of the d y n a m i c s of transformation t h r o u g h w h i c h the field of pure c o n s c i o u s n e s s expresses itself
The Teachings of the Bhagavad-Gita In describing the k n o w l e d g e of the individual p s y c h e and c o s m i c p s y c h e given by L o r d Krishn to Arjun, this article d r a w s on M a h a r i s h i ' s translation and c o m m e n t a r y on the B h a g a v a d - G i t a ( 1 9 6 7 ) as well as s o m e of M a h a r i s h i ' s other w o r k s . In order to gain a c o m p r e h e n s i v e and correct u n d e r s t a n d i n g of the V e d i c texts, it is extremely important to rely on the c o m m e n t a r y of one w h o has already gained the fruit of V e d i c w i s d o m , e n l i g h t e n m e n t . T h i s age is r e m a r k a b l y fortunate to have in Maharishi one w h o e m b o d ies V e d i c w i s d o m of the highest state of h u m a n c o n s c i o u s n e s s . Maharishi is in addition a teacher c a p a b l e of appreciating the possible m i s u n d e r s t a n d i n g s that can arise in the a b s e n c e of direct experiential verification of the k n o w l e d g e in the V e d i c literature. In a n u m b e r of places in the text that follows, c o m m e n t a r y by Maharishi is quoted in o r d e r to clarify p a s s a g e s cited from the B h a g a v a d - G i t a and thus to avert possible m i s u n d e r -
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s t a n d i n g of the descriptions given by L o r d Krishn of the d e v e l o p m e n t of h u m a n e x p e r i e n c e to e n l i g h t e n m e n t . To fully understand A r j u n a ' s transformation and to appreciate the B h a g a v a d - G i t a as a c o m p l e t e case study of Maharishi V e d i c P s y c h o l o g y , Lord K r i s h n a ' s teaching will be e x a m i n e d in t e r m s of the t h e m e s of the nature of suffering, the experience of transcendental c o n s c i o u s n e s s , and the d e v e l o p m e n t of e n l i g h t e n m e n t . T h e essence of L o r d K r i s h n a ' s m e s s a g e to Arjun, as elaborated by Maharishi, is that suffering results from lack of p e r m a n e n t inner fulfillment, w h i c h in turn leads to u n d u e attachment to (or identification w i t h ) the diverse and c h a n g i n g aspects of life. Lord Krishn states that there is a transcendental field of life w h i c h is unified, n o n - c h a n g i n g , and the source of inner c o n t e n t m e n t , a n d that this field c a n b e e x p e r i e n c e d a s o n e ' s o w n c o n s c i o u s n e s s o r "Self." W h e n this e x p e r i e n c e of the Self as n o n - c h a n g i n g b e c o m e s p e r m a n e n t , L o r d K r i s h n s a y s , o n e b e g i n s to live a state of e n l i g h t e n m e n t , in w h i c h the p r o b l e m s and c h a n g i n g situations of life do not result in suffering. O n e rises to the unrestricted bliss of a unified state of life in the midst of all diversity and c h a n g e . T h e B h a g a v a d - G i t a o n the C a u s e a n d R e m o v a l o f Suffering M a h a r i s h i ( 1 9 6 7 , p. 50) points out that the B h a g a v a d - G i t a addresses the question of suffering in a w a y that is intended to apply to all forms of suffering and p r o b l e m s . It a c c o m p l i s h e s this by presenting suffering in a most noble man, caused by a m o s t difficult situation. Arjun is not only one of the greatest warriors of his time, but is also a m a n of personal integrity w h o has a clear m i n d and a full heart. He had c o m m i t t e d himself to battle b e c a u s e he saw the need to prevent further oppression of his brothers and their p e o p l e . Yet, at the s a m e time, he feels such c o m p a s s i o n for his k i n s m e n in the o p p o s i n g a r m y that he questions w h e t h e r any g o o d could c o m e from the i m p e n d i n g destruction. In spite of the w r o n g - d o i n g of his cousin D u r y o d h a n and others, he feels he could not enjoy a k i n g d o m g a i n e d at the price of such conflict. As a result, he is unable to act at all. A r j u n a ' s suffering is b r o u g h t on by an apparent conflict b e t w e e n his honorable qualities, his great sense of duty a n d his c o m p a s s i o n . Maharishi notes that by portraying this particular d i l e m m a in such a highly d e v e l o p e d m a n , the B h a g a v a d - G i t a a d d r e s s e s its s o l u t i o n to all f o r m s of suffering, e v e n in the " m o s t n o b l e , sinless and m o s t highly d e v e l o p e d in both heart and m i n d " (Maharishi M a h e s h Yogi, 1967, p p . 5 1 - 5 2 ) . Arjun, w a n t i n g only to do w h a t is g o o d , suffers b e c a u s e there is a conflict b e t w e e n d u t y to society and love of family. In M a h a r i s h i ' s c o m m e n t a r y , the cause of suffering w h i c h e m e r g e s from this e x a m i n a t i o n of A r j u n a ' s situation is A r j u n a ' s inability to integ r a t e the c o n f l i c t i n g d e m a n d s w h i c h arise from the diversity of life. T h e s o u r c e of A r j u n a ' s d i l e m m a , in M a h a r i s h i ' s analysis ( 1 9 6 7 , p p . 7 6 - 7 7 ) , is the conflict b e t w e e n the dictates of A r j u n a ' s m i n d (the v a l u e of duty) and heart (the value of c o m p a s s i o n ) . Arjun is naturally attached not only to his brothers and their cause but to his relatives in the o p p o s i n g a r m y . As a result he feels divided in himself and in this lack of integration he is unable to act. M a h a r i s h i states: Within man there is mind and there is heart. These, by their very existence as two, hold the possibility of suffering. When they are united, when there is harmony between a heart and mind full of righteousness and noble inspiration, suffering cannot arise. But when there is a lack of coordination or a conflict between them, suffering automatically results. (p. 50)
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The solution lies in the infusion into the field of duality of a non-dual element which blesses man's life with a status unaffected by suffering, even while he remains in the field where suffering is possible. (p. 52) L o r d K r i s h n r e s p o n d s t o this situation b y g i v i n g Arjun the k n o w l e d g e a n d e x p e r i e n c e of t h e field of p u r e intelligence w h i c h i n t e g r a t e s all the manifest diversity of life. T h i s field, d e s c r i b e d by L o r d K r i s h n as the field of B e i n g , is identified by M a h a r i s h i Vedic P s y c h o l o g y as the unified field of n a t u r a l law, the field of p u r e c o n s c i o u s n e s s . T h i s t h e m e of r e m o v i n g suffering t h r o u g h a t t u n i n g individual life w i t h the unified field of natural law has been previously described in terms of both Maharishi Vedic P s y c h o l o g y a n d the p r i n c i p l e s of m o d e r n s c i e n c e ( A l e x a n d e r & B o y e r , 1 9 8 9 ) . In t h e B h a g a v a d - G i t a , L o r d K r i s h n e l a b o r a t e s this s a m e t h e m e i n t e r m s w h i c h are c o n c r e t e l y p s y c h o l o g i c a l in n a t u r e , c o n c e r n e d w i t h the p r o c e s s of e x p e r i e n c e . L o r d K r i s h n states that suffering arises from the lack of the stable inner e x p e r i e n c e of fulfillment, w h i c h results in u n d u e a t t a c h m e n t to u n s t a b l e external s o u r c e s of satis faction. H e states:
All pleasures born of contact are only sources of sorrow; they have a beginning and an end, son of Kunti [Arjun]. The enlightened man does not rejoice in them. (V. 22) In this v e r s e , L o r d K r i s h n p o i n t s out that all satisfaction that h a s its b a s i s in the c o n tact of the self w i t h the c h a n g i n g objects of the s e n s e s , w i t h o u t directly e x p e r i e n c i n g t h e i r n o n c h a n g i n g b a s i s i n p u r e c o n s c i o u s n e s s , will l e a d t o s o r r o w , b e c a u s e o n e i s d e p e n d e n t o n t h e e n v i r o n m e n t for o n e ' s h a p p i n e s s . I n a s u b s e q u e n t v e r s e , h e tells A r j u n that the e n l i g h t e n e d p e r s o n , o n the b a s i s o f u n s h a k a b l e inner c o n t e n t m e n t a n d bliss, is not at the m e r c y of c i r c u m s t a n c e s . M a h a r i s h i ( 1 9 6 7 ) c o m m e n t s u p o n this verse as f o l l o w s : . . . the intensity of happiness that one can enjoy depends on the level of one's conscious ness. At every level of consciousness there is a corresponding intensity of happiness. This principle applies also to intelligence and power. . . . If the self delights in the experience of objects, since the objects are changing, the delight will soon be lost. This loss of pleasure will give rise to suffering. That is why the Lord says: "they have a beginning and an e n d . . . . The enlightened man does not rejoice in them." He who lacks contact with inner Being becomes engrossed in external p l e a s u r e s . . . . When one joy comes to an end, the self is subjected to a state without joy which, in con trast with the experience of joy, is suffering. But if the Self has gained a state of perpetual happiness, then It is left with no possibility of suffering. Absence of bliss-consciousness is the source of sorrow. (pp. 367-368) M a h a r i s h i ' s analysis o f suffering also e l a b o r a t e s L o r d K r i s h n a ' s t h e m e b y relating suffering to action w h i c h is not in t u n e with the laws of nature g o v e r n i n g h u m a n devel o p m e n t . T h e i n n e r fulfillment of bliss is f o u n d in the direct e x p e r i e n c e of p u r e c o n -
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s c i o u s n e s s , the total potential of natural l a w . W h e n that is not available, b e h a v i o r is g u i d e d by i m p r e s s i o n s from the senses w h i c h reflect only partial values of natural law w i t h o u t a w a r e n e s s of their basis in the unified field of natural law, the field of p u r e c o n s c i o u s n e s s . T h e result of this restricted a w a r e n e s s is action that is not fully life-supp o r t i n g for either the individual or the e n v i r o n m e n t . T h i s is clearly brought out by Lord Krishn w h e n he says that sensory pleasures h a v e a " b e g i n n i n g and an e n d , " ( V . 22) i m p l y i n g that they are finite; they do not p r o v i d e the eternal fulfillment of p u r e c o n s c i o u s n e s s . T h u s , as Maharishi points out, if pure c o n s c i o u s n e s s has not been stabilized as the b a s i s of all c o n s c i o u s e x p e r i e n c e , s e n s o r y i m p r e s s i o n s m a y fragment the w h o l e n e s s of life, w h i c h results in suffering. A r j u n a ' s suffering arises from the fact that the w h o l e n e s s of his life has been divided by his heart a n d m i n d d r a w i n g h i m in opposite directions. In order to solve his d i l e m m a , Arjun must establish his c o n s c i o u s n e s s in the unified field of natural law. In M a h a r i s h i P s y c h o l o g y , this is the only m e a n s to integrate life's most contrasting d e m a n d s . T h i s case study e m p h a s i z e s , h o w e v e r , that locating the source of suffering as attachm e n t to the c h a n g i n g aspects of life d o e s not imply that o n e should adopt an unnatural attitude of d e t a c h m e n t , or that one should attempt to deny oneself the experience of j o y . R a t h e r , L o r d Krishn says: Vedic
Creatures follow their own nature. Even the enlightened man acts according to his own nature. What can restraint accomplish? (III. 33) As Maharishi e m p h a s i z e s , the implication is that attachment to pleasure is natural, a n d that the state of e n l i g h t e n m e n t , w h i c h is the greatest bliss, is a l s o natural. L o r d K r i s h n d o e s not suggest that joy is at fault, but rather he asserts that the j o y resulting from a t t a c h m e n t to sensory p l e a s u r e is t o o s h a l l o w , transient, and divisive w h e n not integrated by stabilized pure c o n s c i o u s n e s s . In contrast, he proposes that Arjun gain a state of such inner fullness that all his desires and actions do not w e i g h heavily on him, but are s u p p o r t e d and fully integrated by the totality of all the laws of nature:
He whom all desires enter as waters enter the ever-full and unmoved sea attains peace, and not he who cherishes desires. (II. 70)
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In c o m m e n t i n g u p o n this verse, M a h a r i s h i ( 1 9 6 7 ) describes the enlightened m a n : . . . his state is like that of an ever-full and steady ocean. This, being the state of absolute bliss, is the goal of all desires in life. Desires arise from a particular want, from a lack of happiness; the mind is ever seeking a field of greater happiness. Thus desires are always flowing towards eternal bliss-consciousness, as rivers to the ocean. Once bliss-consciousness is permanently attained, desires have served their purpose and therefore cravings do not arise. This is a state of true contentment, a state of lasting peace. . . . However, this does not mean that in order to attain peace in life a man should cease to desire and to aspire. It is the desires that lead a man to greater happiness and to fulfillment not the control and killing of desires, which has been widely advocated through the a g e s . . . . Thinking that to desire and to aspire will not lead to peace, people begin to abstain from enterprise and cease to open the gates of progress. This is simply a wrong understanding of the Lord's teaching. The verse shows Arjun very clearly that the Self-awareness of the realized is like an ocean, which will accept any stream of desires and will satisfy it without being affected. The ocean accepts the river as it comes and denies no stream rushing in, yet its status remains unaffected. Such is the state of established intellect, which cannot be affected by anything. It is a state of eternal peace. (pp. 170-171) In s u m m a r y , M a h a r i s h i ' s insight into L o r d K r i s h n a ' s analysis of suffering is that in a w o r l d of c h a n g e and diversity, u n d u e a t t a c h m e n t to c h a n g i n g sources of pleasure gives rise to suffering through sorrow or conflict. He p r o p o s e s that freedom from suffering is b a s e d on stable inner fulfillment and peace. T h i s inner fullness is cultured through the e x p e r i e n c e of transcendental c o n s c i o u s n e s s . T h e B h a g a v a d - G i t a o n the E x p e r i e n c e o f T r a n s c e n d e n t a l C o n s c i o u s n e s s As elaborated by Maharishi (1967), L o r d Krishn describes the experience of the field of p u r e or transcendental c o n s c i o u s n e s s as o n e ' s innermost Self. His strategy for teaching Arjun about transcendental c o n s c i o u s n e s s is to provide Arjun first with an intellectual u n d e r s t a n d i n g of the nature of the transcendental field and then with direct e x p e r i e n c e o f it. H e b e g i n s w i t h a d e s c r i p t i o n t h a t a l l o w s A r j u n t o r e a l i z e that t h e r e i s s o m e t h i n g to be g a i n e d b e y o n d the range of his usual experience. L o r d K r i s h n first d e s c r i b e s the field of t r a n s c e n d e n t a l c o n s c i o u s n e s s , the u n i f i e d field of natural law, in several verses w h i c h follow in close succession:
Know that to be indeed indestructible by which all this is pervaded. None can work the destruction of this immutable Being. (II. 17)
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He is uncleavable; he cannot be burned; he cannot be wetted, nor yet can he be dried. He is eternal, all-pervading, stable, immovable, ever the same. (II. 24)
He is declared to be unmanifest, unthinkable, unchangeable; therefore knowing him as such you should not grieve. (II. 25)
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He who dwells in the body of everyone is eternal and invulnerable, Bharata; therefore you should not grieve for any creature whatsoever. (II.30)
I n t h e s e v e r s e s , M a h a r i s h i n o t e s , L o r d K r i s h n d e s c r i b e s a t r a n s c e n d e n t a l a n d allp e r v a d i n g field of e x i s t e n c e w i t h o u t differentiation or c h a n g e . T h i s field is also identi fied as t h e i n n e r n a t u r e of e a c h person, that is, as c o n s c i o u s n e s s . T h e field of " B e i n g " d e s c r i b e d by L o r d K r i s h n is the unified field of natural law, t e r m e d the field of p u r e consciousness or the cosmic psyche in Maharishi Vedic Psychology (Orme-Johnson, 1 9 8 8 ) . L o r d K r i s h n a ' s d e s c r i p t i o n m a k e s A r j u n a w a r e o f t h e e x i s t e n c e o f this field b e y o n d t h e usual r a n g e o f o b v i o u s s e n s o r y p h e n o m e n a , and also relieves h i m o f his c o n c e r n for the fate of the o p p o s i n g forces. However, as described in a previous passage by Maharishi, Lord Krishn does not c o n t i n u e to s p e a k to Arjun p u r e l y in t e r m s of an intellectual u n d e r s t a n d i n g of t h e field of pure consciousness:
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This which has been set before you is understanding in terms of Sankhya; hear it now in terms of Yog. Your intellect established through it, Parth, you will cast away the binding influence of action. (II. 39)
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In this (Yog) no effort is lost and no obstacle exists. Even a little of this dharma delivers from great fear. (II. 40) In Maharishi V e d i c S c i e n c e , S a n k h y a i s o n e section o f the U p a n g a s p e c t o f t h e
V e d i c literature, o n e w h i c h gives an intellectual description of the full r a n g e of reality; Y o g is a n o t h e r U p a n g w h i c h p r o v i d e s s y s t e m a t i c p r o c e d u r e s to e x p e r i e n c e the field of p u r e c o n s c i o u s n e s s and t h e r e b y g a i n e n l i g h t e n m e n t . ( U p a n g refers collectively t o the six s y s t e m s of g a i n i n g c o m p l e t e k n o w l e d g e , p r o v i d i n g b o t h intellectual u n d e r s t a n d i n g and direct e x p e r i e n c e . Please refer to D i l l b e c k , 1 9 8 8 for a description of aspects of the V e d i c literature in M a h a r i s h i V e d i c S c i e n c e . ) L o r d Krishn tells Arjun that the p r a c t i c e of Y o g ( u n i o n ) will establish his a w a r e n e s s in the field of p u r e c o n s c i o u s n e s s , freeing h i m from his present state and all p o t e n t i a l states of suffering. L o r d K r i s h n also imme d i a t e l y points out to Arjun that the p r a c t i c e of Y o g , to gain the e x p e r i e n c e of transcen d e n t a l c o n s c i o u s n e s s , is easy and effortless b e c a u s e it follows the natural t e n d e n c y of e v o l u t i o n (dharma) of the m i n d . T h e effortless n a t u r e of the e x p e r i e n c e of transcenden tal c o n s c i o u s n e s s is discussed in detail b e l o w . In d e s c r i b i n g the e x p e r i e n c e of the field of p u r e c o n s c i o u s n e s s , L o r d K r i s h n instructs Arjun:
. . . Be without the three gunas, Arjun, freed from duality, ever firm in purity, independent of possessions, possessed of the Self. (II.45) M a h a r i s h i p o i n t s o u t that this verse g i v e s three c h a r a c t e r i s t i c s of the field of p u r e c o n s c i o u s n e s s : it is n o n - d u a l , it is separate from all objects, and it is o n e ' s i n n e r m o s t " S e l f . " He e m p h a s i z e s that this verse also d e s c r i b e s h o w to gain the e x p e r i e n c e of p u r e c o n s c i o u s n e s s . I n his V e d i c S c i e n c e , M a h a r i s h i ( 1 9 6 7 ) identifies the " t h r e e g u n a s " a s t h r e e qualities of a c t i v i t y c r e a t i o n , m a i n t e n a n c e , and d e s t r u c t i o n a t the basis of all m a n i f e s t a t i o n a n d c h a n g e i n objective and subjective n a t u r e . T h u s , the p h r a s e " B e with o u t t h e t h r e e g u n a s " i n d i c a t e s that t o gain this e x p e r i e n c e , o n e ' s a w a r e n e s s has o n l y t o be w i t h o u t activity. T h i s is the e x p e r i e n c e of the fourth state of c o n s c i o u s n e s s , described by Maharishi (Alexander & Boyer, 1989). If it is only n e c e s s a r y to " b e " to h a v e this e x p e r i e n c e , o n e m i g h t ask w h y Arjun h a s not h a d this e x p e r i e n c e a l r e a d y . Referring b a c k to the t h e m e of a t t a c h m e n t , L o r d K r i s h n g o e s on to state that it is the habit of desire w h i c h b r i n g s the a t t e n t i o n o u t w a r d t h r o u g h Vedic Psychology as transcendental consciousness
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t h e s e n s e s to identify solely w i t h the diversity of the objective w o r l d rather t h a n w i t h its o w n i n n e r n a t u r e , t h u s o b s c u r i n g the u n d e r l y i n g field o f p u r e c o n s c i o u s n e s s .
As fire is covered by smoke, as a mirror by dust, as an embryo is covered by the amnion, so is This [pure consciousness] covered by that [desire]. (III. 38)
Wisdom is veiled by this insatiable flame of desire which is the constant enemy of the wise, son of Kunti. (III. 39)
The senses, the mind and the intellect are said to be its seat. Overshadowing wisdom by means of these, it deludes the dweller in the body. (III. 40) T h e s e n s e s , m i n d , a n d intellect are h e r e d e s c r i b e d a s r e s p o n s i b l e for m a k i n g c o n c r e t e t h e m o r e abstract quality o f d e s i r e . I n c o m m e n t i n g u p o n these verses, M a h a r i s h i ( 1 9 6 7 ) notes: It is necessary to rise above the influence of desire. But as long as life continues, it has to be in the field of desires. No practical man could ever be without desires. When the Lord says: "wisdom is veiled by this insatiable flame of desire which is the constant enemy of the wise," He does not intend to lay down the principle that desire has to be eradicated, because this is not physically possible. Any attempt in that direction will only make life dull, useless or tense. The Lord's purpose is to lay the facts before Arjun, and then to give him a technique by which he can rise with ease above the binding influence of desire and make his life brighter, more successful, and fulfilled on every level. The Lord explains clearly the mechanics of bondage, so that Arjun may be better able to realize that to rise above this bondage and live a life of eternal freedom is not difficult but easy. The great emphasis in this verse upon the enmity of desires implicitly shows that the Lord is going to lead Arjun to a way that will transform the influence of desire from enmity to usefulness. Desires will cease to be the "enemy of the wise"; they will prove to be supporters of the wise and will bring them fulfillment on every side. The Lord, out of his great kindness, is going to give Arjun a simple technique of trans forming the whole machinery that gives rise to desire, of transforming the mind and heart so that the rising up of desires and all their activities will serve as tidal waves of love and bliss in the unbounded ocean of [unity] consciousness. This involves giving a pattern to the
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machinery that creates desiresenses, mind, and intellectso that even while remaining in the field of desire, it remains free from the impact of d e s i r e . . . . Having thus far explained that the loss of wisdom is due mainly to the mind's incessant engagement in the field of activity, to desire, the Lord now begins to describe a way whereby the subjective aspect of one's life, which is responsible for all desire and activity, can be influenced in such a manner that, on the one hand, it does not permit desires to over shadow Being and, on the other, it brings fulfillment to t h e m . . . . (pp. 239-241) Lord Krishn continues:
The senses, they say, are subtle; more subtle than the senses is the mind; yet finer than mind is intellect; that which is beyond even the intellect is he. (III. 42)
Thus, having known him who is beyond the intellect, having stilled the self by the Self, mighty-armed, slay the enemy in the form of desire, difficult to subdue. (III. 43)
Let him gradually retire through the intellect possessed of patience; having established the mind in the Self, let him not think at all. (VI. 25) M a h a r i s h i p o i n t s out that in these v e r s e s , L o r d K r i s h n d e s c r i b e s the m e c h a n i c s of e x p e r i e n c i n g the Self as a process of w i t h d r a w i n g the attention from the s e n s e s t h r o u g h the " s u b t l e r " levels o f i n n e r e x p e r i e n c e t h e m i n d , intellect, and e g o (individual s e l f ) e v e n t u a l l y e x p e r i e n c i n g the Self o r p u r e c o n s c i o u s n e s s (Dillbeck, 1 9 8 8 ) . L o r d K r i s h n a s s e r t s that in this e x p e r i e n c e of the Self, w h i c h is b e y o n d t h o u g h t , the i m p e l l i n g force of d e s i r e no longer takes attention o u t w a r d t h r o u g h the senses. In his c o m m e n t a r y , M a h a r i s h i e m p h a s i z e s that the p r o c e s s of t r a n s c e n d i n g d e s c r i b e d b y L o r d K r i s h n d o e s not require effort o r c o n c e n t r a t i o n . A s q u o t e d p r e v i o u s l y , L o r d K r i s h n (II, 4 0 ) first i n t r o d u c e s the topic of Y o g by stating, " I n this ( Y o g ) no effort is lost a n d n o o b s t a c l e e x i s t s . " H o w e v e r , h e also said, a s q u o t e d a b o v e (II, 43), that desire w a s "difficult to s u b d u e . " M a h a r i s h i e x p l a i n s the resolution of this a p p a r e n t i n c o n s i s t e n c y in
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his c o m m e n t a r y (Maharishi M a h e s h Y o g i , 1967, p p . 2 4 3 - 2 4 5 ) . He observes that it is i n d e e d difficult to directly attempt to s u b d u e desire, but notes that the process of trans c e n d i n g effortlessly m a k e s use of the natural impulse of desire. B e c a u s e transcendental c o n s c i o u s n e s s is the field of absolute bliss c o n s c i o u s n e s s , the e x p e r i e n c e of it, and of the subtler levels of the mind which are closer to it, is m o r e fulfilling then sensory p l e a s u r e . T h u s the s a m e natural i m p u l s e o f desire w h i c h l e a d s attention t o s e n s o r y o b j e c t s also leads attention to a m o r e c h a r m i n g inner e x p e r i e n c e and ultimately the e x p e r i e n c e of transcendental c o n s c i o u s n e s s . (Please refer to b e l o w , and also to A l e x a n d e r & Boyer, 1989 for a discussion of this principle in M a h a r i s h i ' s technique of T r a n s c e n d e n t a l Meditation.) I n c o m m e n t i n g u p o n the last v e r s e q u o t e d a b o v e ( V I . 2 5 ) , M a h a r i s h i ( 1 9 6 7 ) describes the process of effortless transcending by a principle of increasing c h a r m : One must not exert oneself in order to transcend. Exertion of any kind only retards the process of transcending. The mind naturally proceeds towards the Self because in that direction it is attracted by ever-increasing happiness. (p. 432) This understanding is supported by other verses in which Lord Krishn again describes the experience of transcendental or pure c o n s c i o u s n e s s :
When his mind, completely settled, is established in the Self alone, when he is free from craving for any pleasure, then he is said to be united. (VI. 18)
A lamp which does not flicker in a windless placeto such is compared the yogi of subdued thought practicing Union with the Self. (VI. 19)
That (state) in which thought, settled through the practice of Yog, retires, in which, seeing the Self by the Self alone, he finds contentment in the Self. (VI. 20) Here, Maharishi observes, Lord Krishn characterizes the experience of transcendental
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c o n s c i o u s n e s s as an experience of inner contentment that is most c h a r m i n g or fulfilling. M a h a r i s h i offers the V e d i c technology he has brought to light in the T r a n s c e n d e n t a l M e d i t a t i o n ( T M ) technique as the s y s t e m a t i c m e a n s to gain the e x p e r i e n c e of transcendental consciousness and develop higher states of consciousness outlined by the B h a g a v a d - G i t a . M a h a r i s h i ( 1 9 6 7 ) d e s c r i b e s his T r a n s c e n d e n t a l M e d i t a t i o n t e c h n i q u e " a s t u r n i n g the attention inwards towards the subtler levels of a thought until the m i n d t r a n s c e n d s the e x p e r i e n c e of the subtlest state of the thought and arrives at the source of t h o u g h t " (p. 4 7 0 ) t h a t is, pure c o n s c i o u s n e s s . B e c a u s e " s u b t l e r " or less excited states of a w a r e n e s s are m o r e fulfilling or c h a r m i n g , Maharishi also notes that this process is effortless: o n c e given the p r o p e r direction, the attention automatically progresses to s u b tler levels until the e x p e r i e n c e of transcendental or pure consciousness is gained. T h e T r a n s c e n d e n t a l Meditation technique thus differs from any technique of concentration, w h i c h attempts to use effort to quiet mental activity. T h i s description is found in Lord K r i s h n a ' s characterization of the Self as a state of a w a r e n e s s without mental activity, " b e y o n d the intellect" (III. 43). Moreover, the effortlessness of Transcendental Meditation is expressed in Lord K r i s h n a ' s description of Y o g as involving " n o effort" and " n o o b s t a c l e " (II. 40). Finally, Lord K r i s h n a ' s assertion that the Self is characterized by " c o n t e n t m e n t " (III. 17; VI. 20) describes clearly the m e c h a n ics of the Transcendental Meditation technique as outlined a b o v e . T h e B h a g a v a d - G i t a also d e s c r i b e s the f u n d a m e n t a l principle o f t h e M a h a r i s h i TMSidhi program. Maharishi translates Lord Krishna's words in the following w a y : " C u r v i n g o n t o my o w n nature, I create again and a g a i n " (IX. 8). T h i s principle of creation from the field of p u r e c o n s c i o u s n e s s , and the m e c h a n i c s of the T M - S i d h i p r o g r a m , are discussed in G e l d e r l o o s and B e r g ( 1 9 8 9 ) . Maharishi (1986a) also c o m m e n t s on a later verse of the B h a g a v a d - G i t a (IX. 10), in w h i c h Lord Krishn expresses the p r o c e s s by w h i c h the field of pure c o n s c i o u s n e s s gives rise to the creative process in nature, yet r e m a i n s the n o n - c h a n g i n g basis of all c h a n g e : "Under my presidency, my nature creates again and again." That means, "I remain uninvolved." The self-referral intelligence at the unmanifest basis of creation remains uninvolved in the creative process, but the creative process owes its emergence and draws its vitality from that self-referral performance of pure intelligence. (p. 30) P l e a s e refer to Dillbeck ( 1 9 8 8 ) for a further description of this creative p r o c e s s found in Maharishi Vedic Psychology. In s u m m a r y , L o r d K r i s h n declares to Arjun that there is a field of p u r e c o n s c i o u s n e s s w h i c h is without diversity or c h a n g e . It is described as o n e ' s o w n "Self," e x p e r i e n c e d w h e n the mind settles to its m o s t silent state of a w a r e n e s s . Lord Krishn indicates that t h i s state is not u s u a l l y e x p e r i e n c e d b e c a u s e desire directs attention o u t w a r d to the o b j e c t s of the senses. H o w e v e r , given the p r o p e r procedure, p u r e c o n s c i o u s n e s s is easily a n d effortlessly e x p e r i e n c e d b e c a u s e i t p r o v i d e s e x p e r i e n c e o f j o y a n d c o n t e n t m e n t g r e a t e r than that given by sensory pleasure. Finally, L o r d Krishn affirms that suffering is e n d e d w h e n the e x p e r i e n c e of p u r e c o n s c i o u s n e s s is p e r m a n e n t l y established. T h i s o c c u r s in the d e v e l o p m e n t of higher states of consciousness, or e n l i g h t e n m e n t .
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T h e B h a g a v a d - G i t a o n the D e v e l o p m e n t o f E n l i g h t e n m e n t T h e B h a g a v a d - G i t a describes each of the three stable states of enlightenment identified b y M a h a r i s h i Vedic Psychology: cosmic consciousness, God consciousness or refined c o s m i c c o n s c i o u s n e s s , and unity c o n s c i o u s n e s s ( A l e x a n d e r & B o y e r , 1 9 8 9 ) . T h i s discussion focuses primarily on the first of these, the state of c o s m i c c o n s c i o u s n e s s , and briefly refers to the state of unity c o n s c i o u s n e s s . Cosmic Consciousness M a h a r i s h i explains that the B h a g a v a d - G i t a describes c o s m i c consciousness, the first state of enlightenment, as the state of life that results from repeated experience of pure c o n s c i o u s n e s s , through which the Self b e c o m e s realized as the p e r m a n e n t basis of all o t h e r e x p e r i e n c e . T h e Self, pure c o n s c i o u s n e s s , is maintained along with d y n a m i c activity in the w a k i n g state, as well as with the d r e a m i n g and sleep states. T h e inner bliss and fulfillment associated with the p e r m a n e n t experience of the Self, u n b o u n d e d a w a r e n e s s , s p o n t a n e o u s l y results in lack of b o n d a g e to any c i r c u m s t a n c e s or external sources of reinforcement. T h e c o n s e q u e n c e of this d e v e l o p m e n t , according to the B h a g a v a d - G i t a , is e v e n n e s s a n d m o r e effective action b a s e d on m o r e accurate c o m p r e h e n s i o n of the e n v i r o n m e n t . T h i s is the state identified by M a h a r i s h i consciousness. L o r d Krishn describes the p e r m a n e n c e of the Self characteristic of the first state of e n l i g h t e n m e n t as follows: V e d i c P s y c h o l o g y as c o s m i c
For him who has conquered his self, who is deep in peace, the transcendent Self is steadfast in heat and cold, in pleasure and pain, in honor and disgrace. (VI. 7) E l s e w h e r e , Lord Krishn characterizes this state of enlightenment as a state of great self-sufficiency arising from this stable inner p e a c e :
Neither has he any profit to gain in this life from the actions he has done or from the actions he has not done; nor is there any living creature on whom he need rely for any purpose. (III. 18) The quality of c o n t e n t m e n t is also ascribed to this state:
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M O D E R N SCIENCE AND VEDIC SCIENCE
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He whose every undertaking is free from desire and the incentive thereof, whose action is burnt up in the fire of knowledge, him the knowers of Reality call wise. (IV. 19)
Having cast off attachment to the fruits of action, ever contented, depending on nothing, even though fully engaged in action he does not act at all. (IV. 20) A superficial r e a d i n g of t h e s e v e r s e s m i g h t s u g g e s t that t h e e n l i g h t e n e d p e r s o n is not e n g a g e d or successful in activity. H o w e v e r , M a h a r i s h i ( 1 9 6 7 ) states very strongly that this is a m i s u n d e r s t a n d i n g . In contrast, M a h a r i s h i o u t l i n e s the m e c h a n i c s of e x p e r i e n c e in c o s m i c c o n s c i o u s n e s s , in w h i c h t h o u g h t a n d action are truly powerful and effective b e c a u s e they are in a c c o r d a n c e w i t h all the l a w s of n a t u r e : The Lord mentions the special qualities of the action of an enlightened man. The action must certainly have impetus and an effective start, but the "wise" man is not motivated by personal attachment in beginning the action any more than during its process or at its com pletion. Nor does he depend on its fruits. Thus through the whole range of action he is involved yet not involved. . . . Commonly a man begins an action only when he has become aware of the desire for it. The level at which a desire is appreciated differs according to the level of the conscious mind of the individual. Men of purer mind appreciate thought and desire at a much subtler level during the process of thinking. It should be understood that a thought starts from the deepest level of consciousness and develops into a desire when it reaches the conscious level of the mind. A man for whom the level of transcendental consciousness has become the level of the conscious mind appreciates the thought at its very start before it actually develops into a desire. His thought becomes transformed into action without expressing itself as a desire. This explains how, when a man succeeds in harmonizing his mind with transcendental consciousness, his "every undertaking is free from d e s i r e . " . . . A man for whom the level of transcendental consciousness has become the level of the conscious mind has gained cosmic consciousness, and in this state he experiences Being [pure consciousness] as separate from action. This experience creates a natural condition in which there is action on the surface and a state of inaction within. Desire is the link between the doer and the action. But when a natural state of separation is established between the doer and action, there exists no link between them. In such a situation between a doer and his action, desire has no place. This is how it is possible for "every" undertaking to be free from d e s i r e . . . . In the state of cosmic consciousness, where one finds eternal contentment within one self, the Self is self-sufficientIt can have no want. In this state, therefore, every undertak ing is free from the incentive of desire.
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The question may then be asked: What is responsible for initiating action in such a man? The answer is the almighty power of Nature, which is the cause of the vast and inces sant activity of creation and evolution throughout the cosmos. Being forms the basis of nature. When the mind comes into full unison with Being, it gains the very status of Being and thus itself becomes the basis of all activity in nature. Natural laws begin to support the impulses of such a mind: it becomes as if one with all the laws of nature. The desire of such a mind is then the need of nature, or, to put it in another way, the needs of nature are the motive of such activity. The Self has nothing to do with "desire and the incentive thereof." This is how it becomes possible for "every undertaking" to be naturally "free from desire and the incentive thereof." (pp. 281-286) A s M a h a r i s h i c o m m e n t s , L o r d K r i s h n e m p h a s i z e s that e a c h state o f c o n s c i o u s n e s s h a s its o w n integrity, and that c o s m i c c o n s c i o u s n e s s , in w h i c h the Self is p e r m a n e n t l y m a i n t a i n e d w i t h d y n a m i c activity, is a h i g h e r state of c o n s c i o u s n e s s , d e s c r i b e d as a state of w i s d o m . C o s m i c C o n s c i o u s n e s s a n d Skill i n A c t i o n M a h a r i s h i p o i n t s o u t that L o r d K r i s h n e x p l a i n s t o Arjun c o n c r e t e l y and practically that the state of c o s m i c c o n s c i o u s n e s s is a higher state of c o n s c i o u s n e s s b e c a u s e it leads to ideal b e h a v i o r . He states that " Y o g is skill in a c t i o n " ( I I . 5 0 ) a n d d e s c r i b e s t w o cen tral q u a l i t i e s , b a l a n c e a n d f r e e d o m , that result from e s t a b l i s h i n g the m i n d in the field of p u r e c o n s c i o u s n e s s , the unified field o f n a t u r a l law. T h e s e t w o qualities c h a r a c t e r i z e " s k i l l in a c t i o n " in the state of c o s m i c c o n s c i o u s n e s s (please refer to F i g u r e 2 ) . T h e first quality, b a l a n c e , is d e s c r i b e d by L o r d K r i s h n as an attribute of the state of established Being:
Established in Yog, winner of wealth, perform actions having abandoned attachment and having become balanced in success and failure, for balance of mind is called Yog. (II. 48) This verse presents M a h a r i s h i ' s principle of "skill in action." This principle, Y o g a s t h a h k u r u k a r m a n i , " E s t a b l i s h e d i n Y o g [ B e i n g ] , perform a c t i o n , " will b e elabo rated in detail in another article in this series on Maharishi Vedic Psychology. M a h a r i s h i ( 1 9 8 5 b , 1 9 8 6 a ) h a s c o m m e n t e d that b a l a n c e is i n h e r e n t in t h e field of p u r e c o n s c i o u s n e s s , or Being, because it is the completely balanced or unified state ( S a m h i t a ) o f k n o w e r ( R i s h i ) , p r o c e s s o f k n o w i n g ( D e v a t a ) , and k n o w n ( C h h a n d a s ) . ( F o r f u r t h e r d i s c u s s i o n o f t h i s self-referral t h r e e - i n - o n e s t r u c t u r e o f p u r e c o n s c i o u s n e s s , p l e a s e refer to D i l l b e c k , 1989.) L o r d K r i s h n g o e s on to d e s c r i b e h o w t h e quality of b a l a n c e is b a s i c to skill in a c t i o n .
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T h e D e v e l o p m e n t of Skill in A c t i o n in C o s m i c C o n s c i o u s n e s s as Described by the Bhagavad-Gita
Figure 2. The Bhagavad-Gita identifies skill in action as a characteristic of cosmic consciousness. In cosmic consciousness the individual's awareness, permanently established in pure consciousness, the unified field of natural law, is in tune with the totality of natural law. The qualities of inner balance or stability, and inner freedom or fulfillment grow in life as cosmic consciousness develops. These qualities contribute to skill in action by providing calmness, breadth of vision, and inner bliss. The Bhagavad-Gita's principle of Yogasthah kuru karmani"Established in Being perform action"is further discussed in the following article in this series on Maharishi Vedic Psychology.
He whose mind is unshaken in the midst of sorrows, who amongst pleasures is free from longing, from whom attachment, fear and anger have departed, he is said to be a sage of steady intellect. (II. 56) T h u s , as Maharishi explains, Lord Krishn notes that o n e w h o has the inner b a l a n c e that characterizes c o s m i c c o n s c i o u s n e s s is found to be free from attachment and c o m pletely stable. Such a person is described as h a v i n g a "steady intellect"broad c o m p r e -
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h e n s i o n a n d as b e i n g free from selfish or n a r r o w interests based on inner fulfillment or c o n t e n t m e n t . A p e r s o n in c o s m i c c o n s c i o u s n e s s is able to b e h a v e s p o n t a n e o u s l y effectively on the basis of clear e v a l u a t i o n of c i r c u m s t a n c e s . B e c a u s e of this b a l a n c e a n d c o n t e n t m e n t , this state is described as without the u n d u e attachment that gives rise to suffering. Maharishi ( 1 9 6 7 , p. 157) describes such a person as h a v i n g a full heart, c a p a b l e of r e s p o n d i n g w a r m l y to all w i t h o u t reservation based on the unshakable security of inner bliss. M a h a r i s h i ( 1 9 6 7 ) c o m m e n t s in the following w a y on h o w inner bliss is the basis of b a l a n c e in activity: The reason why the joys of the senses cannot make a deep impression on the enlightened man is that his self has become Self, which is wholly blissful in nature. Being wide awake in cosmic intelligence, his natural stand is at the fountainhead of all the joys of all the senses. Being permanently established in absolute bliss, the temporary joys of relative existence fail to fascinate his self. Even when sensory objects come into contact with his senses, the joys of such contacts are not so powerful as to distract the self from its natural state of bliss-consciousness. This is why his self remains unaffected while his senses are fully in contact with their objects. (p. 365) In addition to the quality of b a l a n c e , L o r d Krishn also brings out that action in cosm i c c o n s c i o u s n e s s is a s s o c i a t e d w i t h the quality of f r e e d o m . T h e inner b a l a n c e a n d b r e a d t h of vision that allow one in the state of c o s m i c c o n s c i o u s n e s s to do g o o d to all is e x p e r i e n c e d as freedom in the midst of activity.
Satisfied with whatever comes unasked, beyond the pairs of opposites, free from envy, balanced in success and failure, even acting he is not bound. (IV. 22)
The s a g e . . . from whom desire, fear, and anger have departed, is indeed forever free. (V. 28) T h u s , M a h a r i s h i explains, in c o s m i c c o n s c i o u s n e s s o n e e x p e r i e n c e s an inner fulfillm e n t i n d e p e n d e n t of external situations, and this is described as a quality of p e r m a n e n t inner freedom irrespective of the b o u n d a r i e s of any specific situation in w h i c h o n e acts, no matter h o w d e m a n d i n g the situation. M a h a r i s h i t e a c h e s that a critical part of the " f r e e d o m " of the person in c o s m i c cons c i o u s n e s s is that in this state all actions are s p o n t a n e o u s l y right for the n e e d of the t i m e . B e c a u s e in c o s m i c c o n s c i o u s n e s s the a w a r e n e s s is established in the unified field of natural law, all thought and action are in tune with the total potential of natural law
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a n d h a v e o n l y a positive effect for the e n v i r o n m e n t . T h i s s p o n t a n e o u s right action a s s o ciated w i t h freedom in c o s m i c c o n s c i o u s n e s s is further elaborated by Lord Krishn as an aspect of "skill in action."
He whose intellect is united (with the Self) casts off both good and evil even here. Therefore, devote yourself to Yog. Yog is skill in action. (II. 50)
The all-pervading Intelligence does not accept the sin or even the merit of anyone. Wisdom is veiled by ignorance. Thereby creatures are deluded. (V. 15)
He who acts giving over all actions to the universal Being, abandoning attachment, is untouched by sin as a lotus leaf by water. (V. 10) T h e s e points are clearly relevant to A r j u n a ' s suffering b e c a u s e of his c o n c e r n not to do w r o n g . As M a h a r i s h i notes, Lord Krishn says that the state of e n l i g h t e n m e n t is e x p e rienced as freedom from fear of d o i n g w r o n g ; o n e is " u n t o u c h e d by s i n " b e c a u s e actions are s p o n t a n e o u s l y right. M a h a r i s h i e m p h a s i z e s that this f r e e d o m is d u e to the v e r y n a t u r e of experience in c o s m i c c o n s c i o u s n e s s . As described earlier, the inner silence of the Self is e x p e r i e n c e d as separate from all activity, while o n e ' s actions are carried out s p o n t a n e o u s l y with all life-supporting effects from the level of the Self, the "all-pervading I n t e l l i g e n c e " of c o s m i c life, the unified field of natural law. T h e phrase "giving o v e r all a c t i o n s to the u n i v e r s a l B e i n g " d e s c r i b e s the s p o n t a n e o u s reality of a c t i o n w i t h a w a r e n e s s established in the unified field of natural law. Individual p s y c h e has risen to the status of c o s m i c p s y c h e ; this is a natural higher state of h u m a n d e v e l o p m e n t rather t h a n an attitude or e m o t i o n that o n e s h o u l d attempt to foster d u r i n g activity. (Please refer to A l e x a n d e r & B o y e r , 1989) for a description of M a h a r i s h i ' s account of action in cosmic consciousness.] In s u m m a r y , as c o m m e n t e d u p o n by M a h a r i s h i ( 1 9 6 7 ) , L o r d Krishn describes the first state of e n l i g h t e n m e n t , c o s m i c c o n s c i o u s n e s s , as the p e r m a n e n t experience of the inner silence and fulfillment of the Self in the midst of all activity. Lord Krishn c h a r a c -
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terizes this state as o n e in w h i c h inner b a l a n c e and freedom are maintained amidst the diversity of d e m a n d s of daily life, resulting in behavior w h i c h is spontaneously a p p r o priate for the need of the time. B a l a n c e a n d freedom result from the natural state of life in c o s m i c c o n s c i o u s n e s s , in w h i c h inner bliss is the p e r m a n e n t inner w e l l s p r i n g of affective life, and in w h i c h , on the c o g n i t i v e level, one is established in the u n b o u n d e d c o m p r e h e n s i o n of the field of pure c o n s c i o u s n e s s , the unified field of natural law, so that all activity is spontaneously right. T a b l e 1 indicates s o m e of the results of scientific research on the Maharishi Transcendental Meditation and TM-Sidhi programs demonstrating the g r o w t h of the characteristics associated with balance and freedom in the lives of indiv i d u a l s d e v e l o p i n g towards c o s m i c c o n s c i o u s n e s s .
TABLE 1 R E S U L T S O F S C I E N T I F I C R E S E A R C H INDICATING I N C R E A S E D BALANCE AND F R E E D O M W I T H T H E D E V E L O P M E N T T O W A R D S C O S M I C CONSCIOUSNESS Balance . More efficient physiological functioning (1) . Increased autonomic stability (2) . Increased perceptual flexibility (3) . Increased cognitive flexibility (4) . Improved academic performance (5) . Improved recovery from stress (6) . Reduced depression (6) . Reduced need for medical care (7) . Reduced anxiety (8) . Reduced neuroticism (9) . Reduced hostility (10) . Reduced substance abuse (11) Freedom Increased creativity (13) Increased job satisfaction (14) Higher moral reasoning (15) Improved self-concept (16) Increased field independence (17) Improved relationships (6) Reduced recidivism (18) Increased self-actualization (12)
References for Table: 1. Dillbeck & Orme-Johnson, 1987 2. Orme-Johnson, 1973 3. Dillbeck, 1982 4. Alexander, Langer, Newman, Chandler, & Davies, 1989 5. Kember, 1985 6. Brooks & Scarano, 1985 7. Orme-Johnson, 1987 8. Eppley, Abrams, & Shear, 1989 9. Berg & Mulder, 1976 10. Abrams & Siegel, 1978 11. Monahan, 1977 12. Alexander, Rainforth, & Gelderloos, 1991 13. Travis, 1979 14. Frew, 1974 15. Nidich, 1975 16. Turnbull & Norris, 1982 17. Pelletier, 1974 18. Bleick & Abrams, 1987
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Unity Consciousness T h e state o f c o m p l e t e e n l i g h t e n m e n t i d e n t i f i e d b y M a h a r i s h i o u s a r t i c l e i n t h i s series o n M a h a r i s h i Vedic Psychology as u n i t y c o n s c i o u s n e s s is a l s o d e s c r i b e d in t h e B h a g a v a d - G i t a . ( P l e a s e refer to a previ Vedic Psychology, Alexander & Boyer, 1989, for a d e t a i l e d d e s c r i p t i o n of the state of u n i t y c o n s c i o u s n e s s a n d t h e state of r e f i n e d c o s m i c c o n s c i o u s n e s s that p r e c e d e s it.) I n t h e state o f unity c o n s c i o u s n e s s , M a h a r i s h i ( 1 9 6 7 ) e x p l a i n s , the field o f p u r e c o n s c i o u s n e s s i s r e a l i z e d t o b e not o n l y the i n n e r Self, as in c o s m i c c o n s c i o u s n e s s , b u t a l s o the d e e p e s t level of e v e r y object of percep t i o n a n d e x p e r i e n c e . In this s t a t e , t h e u n d e r l y i n g unity of all of n a t u r e is a direct expe rience (p. 442). M a h a r i s h i ( 1 9 6 7 , p . 3 1 6 ) e x p l a i n s t h a t L o r d K r i s h n d e s c r i b e s e a c h state o f con s c i o u s n e s s a s h a v i n g its o w n u n i q u e c h a r a c t e r i s t i c s a n d its o w n integrity (e.g. p . 3 8 9 ) . He d e s c r i b e s unity c o n s c i o u s n e s s as u n i q u e on the basis of the quality of p e r c e p t i o n . He s a y s that the v i s i o n of s u c h a p e r s o n is " e v e n , " in the s e n s e that diversity of objects of p e r c e p t i o n h a v e all c o m e t o b e unified; all a r e e x p e r i e n c e d i n t e r m s o f t h e u l t i m a t e n a t u r e of t h e perceiver, p u r e c o n s c i o u s n e s s , the Self.
He whose self is established in Yog, whose vision everywhere is even, sees the Self in all beings, and all beings in the Self. (VI. 29)
He who sees everything with an even vision by comparison with the Self, be it pleasure or pain, he is deemed the highest yogi, Arjun. (VI. 32) T h e state of unity c o n s c i o u s n e s s is identified by M a h a r i s h i V e d i c P s y c h o l o g y as
t h e full a w a k e n i n g of the i n d i v i d u a l ' s a w a r e n e s s to the unified field of natural law, in w h i c h all specific a s p e c t s of natural law are directly e x p e r i e n c e d in t e r m s of their under l y i n g u n i t y . In this state of full e n l i g h t e n m e n t , as M a h a r i s h i e x p l a i n s , o n e h a s the m o s t a c c u r a t e a n d full p e r c e p t i o n of reality, in w h i c h the unified field of natural law a n d all its e x p r e s s i o n s are e x p e r i e n c e d in o n e unified w h o l e n e s s , and o n e enjoys m a s t e r y o v e r n a t u r a l l a w ( M a h a r i s h i M a h e s h Y o g i , 1 9 8 5 b ) . T h i s unified u n d e r s t a n d i n g o f n a t u r a l law, directly e x p e r i e n c e d in the full d e v e l o p m e n t of unity c o n s c i o u s n e s s , is a l s o verified t h r o u g h t h e objective a p p r o a c h t o k n o w l e d g e o f t h e laws o f n a t u r e , a s i n d i c a t e d b y the deepest discoveries of quantum physics (Hagelin, 1987). I n s u m m a r y , this s e c t i o n h a s briefly o u t l i n e d h o w the B h a g a v a d - G i t a d e s c r i b e s t h e higher states of consciousness, or enlightenment, identified by Maharishi Vedic
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P s y c h o l o g y . A t t e n t i o n w a s primarily given to the first of these h i g h e r states, c o s m i c consciousness. In cosmic consciousness, pure consciousness is permanently experie n c e d as the silent and n o n - c h a n g i n g Self in the midst of activity. T h e state of unity c o n s c i o u s n e s s w a s also briefly d i s c u s s e d in the context of the B h a g a v a d - G i t a . M a h a r i s h i d e s c r i b e s this state of c o n s c i o u s n e s s as o n e in w h i c h every object is perc e i v e d in terms of the transcendental u n b o u n d e d nature of the Self, the unified field of natural law. In d e s c r i b i n g these higher states of c o n s c i o u s n e s s , Lord Krishn p r o v i d e s Arjun w i t h the k n o w l e d g e and technology necessary to pass from his initial state of suffering to o n e in w h i c h he realizes his o w n full potential and rises a b o v e even the most c h a l l e n g i n g c i r c u m s t a n c e s he faces, to enjoy freedom and fulfillment in the midst of the m o s t d e m a n d i n g situation.
T h e B h a g a v a d - G i t a o n the Self-Interacting D y n a m i c s o f C o n s c i o u s n e s s M a h a r i s h i has p o i n t e d out that the B h a g a v a d - G i t a , as a c o m p l e t e case study of his V e d i c P s y c h o l o g y , contains within it the full range of k n o w l e d g e of his V e d i c S c i e n c e a n d T e c h n o l o g y . T h i s includes a description of the self-interacting d y n a m i c s of cons c i o u s n e s s , the S a m h i t a (unified state or w h o l e n e s s ) of the V e d lively within the selfreferral state of p u r e c o n s c i o u s n e s s . As n o t e d in a p r e v i o u s article in this series on Maharishi V e d i c P s y c h o l o g y , Maharishi explains that it is the self-interacting d y n a m ics of p u r e c o n s c i o u s n e s s , the unified field of natural law, that are sequentially e x p r e s s e d as the V e d , the V e d i c literature, and all e x p r e s s i o n s of natural law in the w o r l d a r o u n d us (Dillbeck, 1988). T h e relationship b e t w e e n the B h a g a v a d - G i t a and the self-interacting d y n a m i c s of c o n s c i o u s n e s s e x p r e s s e d in the V e d i c literature has been d e s c r i b e d by Maharishi ( 1 9 8 0 ) as follows: This total vision is provided by a "pocket version" of the Ved, the Bhagavad-Gita. In seven hundred couplets the total value of a perfect science of life is given out. All the value of the unmanifest, the manifesting process, and different aspects of manifestation are all contained within it. (p. 17) T h e B h a g a v a d - G i t a displays, on the concrete level of behavior and h u m a n life port r a y e d in the events it narrates, the self-interacting d y n a m i c s of c o n s c i o u s n e s s . T h i s m o s t profound case study of Maharishi c o n s c i o u s n e s s , e m b o d i e d as Lord Krishn. M a h a r i s h i has elaborated on h o w the B h a g a v a d - G i t a expresses the self-interacting d y n a m i c s of c o n s c i o u s n e s s by pointing out that the B h a g a v a d - G i t a can be u n d e r s t o o d as the c o m m e n t a r y on the Richo Akshare v e r s e of Rik V e d (the first of the four principle aspects of the V e d ) . As noted in Dillbeck, 1989, Maharishi has located in this central v e r s e of the V e d the p r o c e s s by w h i c h the V e d itself e m e r g e s from the self-interacting d y n a m i c s of c o n s c i o u s n e s s within the transcendental field. T h e R i c h o A k s h a r e verse is as follows ( M a h a r i s h i V e d i c University, 1 9 8 5 a ) : V e d i c P s y c h o l o g y contains within its range a d e s c r i p t i o n of h o w natural law e m e r g e s from the self-interaction of the field of p u r e
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Richo akshare parame vyoman Yasmin deva adhivishve nisheduh Yastanna veda kimricha karishyati Ya ittadvidus ta ime samasate (Rik Ved 1.164.39) M a h a r i s h i translates: The verses [richas] of the Ved exist in the collapse of fullness (the kshara of ' A ' ) in the transcendental field, self referral consciousness, the Self, in which reside all the devas, the impulses of creative intelligence, the laws of nature responsible for the whole manifest universe. He whose awareness is not open to this field, what can the verses accomplish for him? Those who know this level of reality are established in evenness, wholeness of life.
2
M a h a r i s h i ' s translation of the first line of this v e r s e describes h o w the V e d exists as the inherent d y n a m i s m of the unified field of natural law, w h i c h has its source in the self-referral nature of p u r e c o n s c i o u s n e s s . P u r e self-referral c o n s c i o u s n e s s is a w a k e to its full range from infinity to point, and this " c o l l a p s e " of fullness is the source of the d y n a m i c s of self-interaction of p u r e c o n s c i o u s n e s s , the richas of the Ved. That is, " T h e first syllable of Rik Ved, A K , e x p r e s s e s the d y n a m i c s of aksharathe ' k s h a r a ' of ' A ' , or c o l l a p s e of infinity to its point v a l u e , w h i c h is the s o u r c e of all the m e c h a n i c s of self-interaction" ( M a h a r i s h i V e d i c University 1985b, p. 1). (Please refer to earlier articles on Maharishi Vedic Psychology: Dillbeck, 1988; Orme-Johnson, 1988). T h e s i m u l t a n e o u s existence of the t w o contrasting v a l u e s of infinity (represented by ' A ' ) a n d p o i n t (represented b y ' K ' ) within p u r e c o n s c i o u s n e s s can b e u n d e r s t o o d , M a h a r i s h i e x p l a i n s , as an infinite frequency of transformation b e t w e e n the t w o , in w h i c h infinity c o l l a p s e s to a point and the point e x p a n d s to infinity. T h u s , the d y n a m i c s of transform a t i o n o f t h e field o f p u r e c o n s c i o u s n e s s h a v e t h e i r b a s i s i n a k s h a r a . T h e R i c h o A k s h a r e v e r s e g o e s on to state that the l a w s of nature responsible for the manifest u n i v e r s e are contained in the d y n a m i c s of the field of p u r e c o n s c i o u s n e s s , the unified field of natural law. T h e crucial practical application of the verse, M a h a r i s h i points out, is f o u n d in its s e c o n d half. It c o m m e n t s that t h e real usefulness of the k n o w l e d g e of natural l a w s c o m e s from direct e x p e r i e n c e of these d y n a m i c s , the V e d , w i t h o u t w h i c h life c a n n o t be transformed from ineffectiveness and suffering to the state of c o m p l e t e fulfillment in e n l i g h t e n m e n t .
personal communication with Dr. Bevan Morris, July 11,1991
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In his c o m m e n t a r y on the the B h a g a v a d - G i t a , as noted previously, Maharishi explains that L o r d Krishn is the e m b o d i m e n t of the field of pure consciousness. It is therefore in the descriptions given by L o r d Krishn of " M y n a t u r e " that the self-interacting d y n a m i c s of c o n s c i o u s n e s s are m o s t clearly e x p r e s s e d . T h e practical application of this k n o w l e d g e , in the second half of the R i c h o A k s h a r e verse, is expressed in the k n o w l e d g e given by L o r d Krishn to Arjun of h o w to e x p e r i e n c e and stabilize the transcendental field, thereby living w h o l e n e s s of life. T a b l e 2 outlines each of the eight sections of the R i c h o A k s h a r e verse, followed by a specific verse of the B h a g a v a d - G i t a that elaborates that section of the R i c h o A k s h a r e verse, and a description, adapted from M a h a r i s h i ' s c o m m e n t a r y on the B h a g a v a d - G i t a , of the connection b e t w e e n the verse of the B h a g a v a d Gita and the section of the R i c h o A k s h a r e verse. Scientific research on the T r a n s c e n d e n t a l M e d i t a t i o n p r o g r a m s u p p o r t i n g the point m a d e i n e a c h v e r s e o f the B h a g a v a d - G i t a is also listed in the table. T h e self-interacting d y n a m i c s of c o n s c i o u s n e s s , w h i c h are elaborated in the V e d and the w h o l e V e d i c literature, are thus expressed in concentrated form in the B h a g a v a d Gita. M a h a r i s h i V e d i c P s y c h o l o g y and M a h a r i s h i V e d i c Science and T e c h n o l o g y b r i n g t o light that these d y n a m i c s of pure c o n s c i o u s n e s s are the d y n a m i c s of natural law, w h o s e o r g a n i z i n g p o w e r is r e s p o n s i b l e for the w h o l e of manifest e x i s t e n c e . T h e e n o r m o u s p r a c t i c a l v a l u e of the B h a g a v a d - G i t a is that its c o n c i s e a n d c o n c r e t e e l a b o r a t i o n of k n o w l e d g e brings this o r g a n i z i n g p o w e r of natural law to the life of any individual. This is a c c o m p l i s h e d t h r o u g h following L o r d K r i s h n a ' s injunction to e x p e r i e n c e the transcendental field and to b e c o m e established in that unified field of natural law so that all o n e ' s activity is s u p p o r t e d by the totality of natural law from its unified source. T h e m e a n s to a c h i e v e this goal is the t e c h n o l o g y of c o n s c i o u s n e s s of M a h a r i s h i P s y c h o l o g y and M a h a r i s h i Vedic V e d i c S c i e n c e h i s T r a n s c e n d e n t a l Meditation and T M -
Sidhi programs. M a h a r i s h i ( 1 9 8 0 ) describes in the following w a y this practical value of the B h a g a v a d - G i t a for realizing the c o m p l e t e n e s s of V e d i c k n o w l e d g e : It may not be necessary for everyone to go through the entire Vedic literature, but the seven hundred verses of the Bhagavad-Gita, in the light of personal experiences, should be good enough to elevate one's awareness to the totality of natural law and enable one to live life completely according to natural law. (p. 20)
Conclusion T h e B h a g a v a d - G i t a is a c o m p l e t e a n d powerful c a s e s t u d y of M a h a r i s h i Vedic
P s y c h o l o g y . In the context of a particular situation, the interaction of L o r d Krishn and Arjun, it describes the application of a principle for solving all p r o b l e m s , by enlivening the c o n n e c t i o n of the individual m i n d w i t h the field of c o s m i c intelligence, the unified field of natural law. On the foundation of direct contact with the m o s t fundamental level of n a t u r e ' s intelligence t h r o u g h his T r a n s c e n d e n t a l Meditation and T M - S i d h i programs, as d e s c r i b e d by the V e d i c case studies, M a h a r i s h i states that any individual can resolve any incipient p r o b l e m . W i t h this p r o g r a m for establishing the individual in the field of pure consciousness, Maharishi Vedic Psychology provides an applied psychology w h i c h is c a p a b l e of freeing the individual from d e p e n d e n c e on others and raising life b e y o n d p r o b l e m s to a p e r m a n e n t state of inner fulfillment and self-sufficiency.
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Table 2. The knowledge of the self-interacting dynamics of consciousness, expressed by the Richo Akshare verse of Rik Ved and elaborated in the whole Vedic literature, is found in a concentrated form in the Bhagavad-Gita.
130
131
As a specific case study, the B h a g a v a d - G i t a illustrates h o w the V e d i c literature c o n tains all aspects of Maharishi V e d i c P s y c h o l o g y . T h e Bhagavad-Gita describes in rich and concrete detail the self-interacting d y n a m i c s of consciousness at the basis of the creative process in nature, the levels of the m i n d , and the m e c h a n i c s of d e v e l o p m e n t of h i g h e r states of c o n s c i o u s n e s s . It also d e s c r i b e s the m e c h a n i c s of the M a h a r i s h i T r a n s c e n d e n t a l Meditation and T M - S i d h i programs, and the fundamental principle of collective consciousness by which Maharishi and a subsequent article in this series on M a h a r i s h i discussion of collective consciousness.) T h e Bhagavad-Gita portrays in a c o n c r e t e situation the t r e m e n d o u s p o w e r and practicality of Maharishi V e d i c P s y c h o l o g y . T h e ability of Maharishi Vedic Psychology to identify individual a w a r e n e s s with the totality of natural law in the field of pure c o n s c i o u s n e s s is said by Maharishi to b e s t o w on the individual the c o m p l e t e o r g a n i z i n g p o w e r of natural law for the fulfillment of his or her o w n desires and for the benefit of all others. It is the remarkable fortune of this time in history that Maharishi has m a d e the V e d i c w i s d o m available to all in a s y s t e m a t i c and accessible form, capable of b o t h scientific evaluation and personal confirmation by each individual. This is the basis of t h e e n l i g h t e n m e n t o f i n d i v i d u a l a n d c o l l e c t i v e life s o t h a t t h e w o r l d e n j o y s , i n M a h a r i s h i ' s words, H e a v e n on Earth. Vedic Science and Technology V e d i c Psychology for a detailed i m p r o v e s the life of the w h o l e society. (Please refer to O r m e - J o h n s o n & Dillbeck, 1 9 8 7
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where he theoretical empirical

received his M.S. foundations

in psychology. research coherence,

Dillbeck has published of Maharishi its predictions and rate, co-editor

perceptual of crime is also He

Meditation and T M - S i d h i Program: Collected Papers,

The Bhagavad-Gita: A Case Study in Vedic Psychology

MODERN SCIENCE AND VEDIC SCIENCE

THE BHAGAVAD-GITA: A CASE STUDY

Expressed in Individual Situations

V e d i c Science and T e c h n o l o g y , which provide a complete understanding of

o n e ' s d e v e l o p m e n t to higher states of c o n s c i o u s n e s s and w h i c h are e x p o u n d e d in the V e d i c case studies.

MODERN SCIENCE AND VEDIC SCIENCE

THE BHAGAVAD-GITA: A CASE STUDY

MODERN SCIENCE AND VEDIC SCIENCE

THE BHAGAVAD-GITA: A CASE STUDY

MODERN SCIENCE AND VEDIC SCIENCE

THE BHAGAVAD-GITA: A CASE STUDY

MODERN SCIENCE AND VEDIC SCIENCE

THE BHAGAVAD-GITA: A CASE STUDY

MODERN SCIENCE AND VEDIC SCIENCE

THE BHAGAVAD-GITA: A CASE STUDY

MODERN SCIENCE AND VEDIC SCIENCE

THE BHAGAVAD-GITA: A CASE STUDY

MODERN SCIENCE AND VEDIC SCIENCE

THE BHAGAVAD-GITA: A CASE STUDY

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MODERN SCIENCE AND VEDIC SCIENCE

THE BHAGAVAD-GITA: A CASE STUDY

MODERN SCIENCE AND VEDIC SCIENCE

THE BHAGAVAD-GITA: A CASE STUDY

MODERN SCIENCE AND VEDIC SCIENCE

THE BHAGAVAD-GITA: A CASE STUDY

M O D E R N SCIENCE AND VEDIC SCIENCE

THE BHAGAVAD-GITA: A CASE STUDY

MODERN SCIENCE AND VEDIC SCIENCE

T h e D e v e l o p m e n t of Skill in A c t i o n in C o s m i c C o n s c i o u s n e s s as Described by the Bhagavad-Gita

THE BHAGAVAD-GITA: A CASE STUDY

MODERN SCIENCE AND VEDIC SCIENCE

THE BHAGAVAD-GITA: A CASE STUDY

MODERN SCIENCE AND VEDIC SCIENCE

THE BHAGAVAD-GITA: A CASE STUDY

MODERN SCIENCE AND VEDIC SCIENCE

personal communication with Dr. Bevan Morris, July 11,1991

THE BHAGAVAD-GITA: A CASE STUDY

Conclusion T h e B h a g a v a d - G i t a is a c o m p l e t e a n d powerful c a s e s t u d y of M a h a r i s h i Vedic

MODERN SCIENCE AND VEDIC SCIENCE

MODERN SCIENCE AND VEDIC SCIENCE

T H E BHAGAVAD-GITA: A CASE STUDY

MODERN SCIENCE AND VEDIC SCIENCE

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