3 Sets of 3

Reality as Immortality
and Three Sets of Three

Taken from:

The Autobiographical Account of

 “Man Becoming Elephant”

THE MARRIAGE OF GANESHA                                      

AN IMPORTANT PROLOGUE...

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Ganesha    

The Shivapurana, Rudra- Samhita,

Section IV, Kumara Khanda,
Chapters 19 and  20

As the story goes...

Soon it came to be, that Ganesha and his brother Karttikeya had reached a marriageable age.

After much discussion, the loving parents Parvati and Shiva, both worried and delighted, approached their sons saying:

    "O good sons, we have framed the rules conductive to your happiness. Listen lovingly. We shall tell you the truth.

    "Both of you are good sons and are equal in our eyes. There is no difference.  Hence a condition, that is beneficial to both of you, has been made.

    "The auspicious marriage will be celebrated of that boy who comes here first after going round the entire earth."

Karttikeya, who by now had developed into a famous warrior that never entertained or even experienced defeat, immediately fixed a point of departure and proceed without the slightest hesitation.

Ganesha, on the other hand, who's intellect was keen, just stood there... pondering possibilities.

Ganesha then said unto himself:

     "What shall be done? Where am I to go? I cannot cross the earth...

    "What avails that happiness which is achieved after going round the earth?"

Then, with mind resolved, Ganesha approached his parents and said:

    "For your worship, two seats have I placed here. Please be seated,  dear parents. Let my desire be fulfilled."

On hearing his words, Parvati and Shiva sat on the seats for receiving worship.

Parvati and Shiva were then circumambulated by him seven times and joining his hands in reverence, Ganesha, the ocean of intelligence, eulogizing them with love and affection, spoke:

    "O Mother, O Father, you please listen to my weighty words.  My auspicious marriage shall be celebrated quickly."

Parvati and Shiva responded:

    "You shall circumambulate the earth with all its forests.  Kumara (Karttikeya's other name) has already gone. You too start and return first."

On hearing the words of His parents, Ganesha spoke immediately and furiously, with little restraint.

Ganesha said:

    "O Mother, O Father, you two are intelligent and embody virtue.  Hence O excellent ones, you may be pleased to here my virtuous words.

    "The earth has been circumambulated by me frequently, for seven times. Why then, should my parents say thus?"

Responding, the sportively inclined Parvati and Shiva, following worldly conventions, spoke to him saying:

    "O son, when was the great earth circumambulated by you, the earth consisting of seven continents extending to the oceans and consisting of vast jungles?"

Hearing the words of his parents, Ganesha, the storehouse of great intellect spoke thus:

    "By worshipping you, Parvati and Shiva, I have intelligently circumambulated the earth extending to the oceans.

    "Is it not the verdict of the Vedas or the Shastras or any other sacred code? Is it true or other wise?

    “He who worships his parents and circumambulates them, will certainly derive the fruit and merit of circumambulating the earth.

    “He who leaves his parents at home and goes on a pilgrimage incurs the sin of murder.

    “The holy center of the son consists of the lotus-like feet of his parents. The other holy centers can be reached only after going a long distance.

    “This holy center is near at hand, easily accessible and a means of virtue. For a son and wife, the auspicious holy center is in the house itself.'

    "These things are mentioned frequently in the Shastras and the Vedas. Now, are they going to be falsified by you?

    "If so, your very forms will come false. Even the Vedas will become false.  There is no doubt about it.

    "Let my auspicious marriage be celebrated and that too very quickly.  Otherwise let the Vedas and Shastras be declared false.

     "Of the two alternatives whatever is excellent shall be followed, O parents, embodied virtues!"

Parvati and Shiva, the rulers of the universe, were much surprised on hearing his words.

Then, Shiva and Parvati praised their son who was clever and intelligent and spoke to him who had spoken the truth:

    "O son, you are a supreme soul and your thoughts are pure. What you have said is true and not otherwise.

    "When misfortune comes, if a person is keenly intelligent, his misfortunes perish even as darkness perishes when the sun rises.

    "He who has intelligence possesses strength as well. How can he who is devoid of intellect have strength? The proud lion was drowned in a well with a trick by a little hare.

    "Whatever has been mentioned in the Vedas, Shastras and Puranas for a boy, all that has been performed by you, namely, the observance of virtue.

    "What has been executed by you shall be done by anyone. We have honored it.  It will not be altered now,"

After saying this and appeasing Ganesha, they resolved to perform his marriage.  Ganesha was then married to Siddhi and Buddhi, the two daughters of Prajapati Vishvarupa.

It is said, the happiness derived by virtue of this marriage cannot be adequately described.

While Ganesha was enjoying the inconceivable happiness, Karttikeya returned after circumambulating the earth.  He was immediately addressed by Narada, the great soul.

Karttikeya

Narada said:

    "I am speaking the truth, no lies, I am not actuated by deception or rivalry.

    "What has been done by Shiva and Parvati your parents, no other  person in the world will ever do. Truth.  It is the truth I am speaking.

    "After driving you out under the pretext of circumambulating the earth, they have celebrated the excellent and auspicious marriage of Ganesha.

    "By this marriage that was celebrated, Ganesha has obtained two wives joyously. They are the excellent daughters of Prajapati Vishvarupa.

    "He has begot of his two wives of auspicious body two sons, Ksema of Siddhi and Labha of Buddhi. They bestow happiness on everyone.

    "Begetting two sons of auspicious features of his wives, Ganesha is continually enjoying happiness as conceived by your parents.

    "The entire earth consisting of oceans and jungles has been traversed by you due to their deceptive behest.  O dear, this is the result of that.

    "O dear, consider. If parents begin to deceive or particularly if our masters begin to deceive, won't others also begin to deceive.

    "Your parents have not done well.  Just ponder over it.  I don't think their action has been good.

    "If mother were to poison her son, if father were to sell his son, if king were to confiscate the assets of his subjects what can be said and to whom?

    "O dear, an intelligent peace-loving person shall never look at the face of the person who has committed this harmful deed.

    "This policy has been mentioned in the Vedas, Shmrtis and sacred texts.  It has been intimated to you now. Do as you wish."

After hearing the words of Narada, who was following the mental process of Lord Shiva, the infuriated Skanda (another name of Karttikeya) bowed to his father and went to a place forbidden by his parents.

He went away saying:

    "O parents, I shall not stay here even a moment when deception has been practised on me eschewing affection towards me."

After some time had passed, Parvati becoming grief-stricken by the separation from Skanda, eventually convinced Lord Shiva to take her to the forbidden place.

Coming to know that Shiva and Parvati had come there, Karttikeya became detached and was eager to go elsewhere. Being requested by the Gods and Sages he stayed in a place three Yojanas away.

Thus ends the auspicious story of Ganesha's marriage.

    It is said, that whoever reads, teaches, listens or narrates this story derives all desires. No doubt need be entertained in this respect. It confers salvation and reveals Shiva's principals.  It is pleasing to Parvati and Shiva and increases devotion to Shiva. This story shall always be heard by devotees and by those who seek liberation and are free from worldly desires.  It confers identity with Shiva. It is conductive to welfare and is identical with Shiva himself.

In the story, when Parvati and Shiva appeared to underestimate the intelligence of their son by disregarding what he had so cleverly presented, Ganesha responded somewhat furiously at their apparent short sighted responds. He knew he had fulfilled the requirements laid down before him. He had, in a most ingeniously way, truly circumambulated the earth.  There was no doubt in his mind regarding his right to marry. What appeared as arrogance, was in truth the firm resolve of Ganesha's virtue. Parvati and Shiva were following worldly conventions, and as such, they were only testing their son's resolve.  Pleased with Ganesha's performance, Shiva and Parvati praised his virtue and in their concluding remarks, they spoke directly to us saying:

    "What has been executed by you shall be done by anyone. We have honored it. It will not be altered now."

What follows, entitled:
Reality as Immortality and Three Sets of Three,
is indeed, a circumambulation of the earth.

 

REALITY AS IMMORTALITY

AND THREE SETS OF THREE

Reality... is indeed singular.

Being absolute, Reality exists in and by itself, without relation to anything else... Yet Reality, this singularity of existence, is found to be two fold.

This total singular intelligence... is also intelligent. There is an aspect of self consciousness to this singularity of existence.

On one hand, Reality just is... and on the other, Reality knows that it is. This Is-ness is the object of its self consciousness or the point value of Reality's being.

The incalculable immensity of Reality, simply by becoming aware of its own existence, collapsed itself into the condensed singularity of a point.  A point of knowing. The subtle thought, "I," giving Reality a form—a point value—a known to mirror its own intelligence has given rise to the manifest, i.e., "I am."

This collapse of The Indescribable into The Describable, has in turn exposed the internal dynamics of self referral.  This purely self referral process or self consciousness is found to be three fold.

Reality is indeed singular... yet, because it also manifests a display of its consciousness, we are obliged to see it as two fold... and because this display is produced by the infinite dynamism of consciousness, a process of self referral, we are also obliged to say that Reality is three fold.

Thus, Reality is simultaneously (one) the subject—Rishi, (two) the manifest object—Chhandas, and (three) the process—Devata—which exposes or creates awareness of the object for the subject, and (ONE) the wholeness or the immense singularity Itself—Samhita—of whom the above three (Rishi, Devata and Chhandas—the infinite dynamism of that ONE) are bringing out in an ever-unfolding, describable form.
 

That is full; this is full. From fullness, fullness comes out.
Taking fullness from fullness, what remains is fullness.        


A true and fully realized cognition of Reality is made possible when one ceaselessly caresses the simple truth of this all embracing Three-In-ONE structure.  If one wishes to be at peace, living and existing far beyond the notions of fear and suffering, in a Reality that is consciously aware of its own immortality... it is absolutely essential that one knows the bases of that Reality.  If one's intellect fails to understand and makes a mistake at the bases of Reality, one will simply create the illusionary life of a mortal, which is the bases of all fear and suffering—pragya aparadh.

 

The verses of the Ved (all knowledge) exist in the collapse of fullness in the transcendental field.  In which reside all 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.     

Rig-Ved, 1.164.39


His Holiness Maharishi Mahesh Yogi once briefly mentioned, while elaborating on the Samhita of Rishi, Devata and Chhandas, that we need only be concerned with three sets of three. I never heard Maharishiji mention the subject again, yet the idea that three sets of three represented the full range of our responsibility has never left my tenacious mind.  Thankfully, and because of the very processes I am about to unfold, I am encouraged to say that from my point of view, the following cognition is indeed the bases of Reality.

What I am about to present is really quite simple. Yet to fully understand what through grace I have been given to say, will require a few twists of the mind—as the road toward enlightenment definitely has a crook in it.

I will present Five levels of awareness which will ultimately give way to the Three Sets of Three.  I will start with the level I call Zero.  Then proceed to the three levels I call, The First Plateau, The Second Plateau and The Third Plateau and will finish with a the level I call Zero/ONE.

THE ZERO LEVEL...

The primordial level—Para—The underlying purity of creation.

I call this level zero because it is virtually nonexistent.  At this level the purest form of the three fold reality —intelligence, consciousness and fullness— lie in a preconceived pre-collapsed state even unto itself.  Although everything is here in its completeness it is nowhere to be found.

Level Zero is the abode and source of Samhita's intention.

  • Intelligence equates to the Is-ness of Reality—I
  • Fullness equates to the Am-ness not yet observed.
  • Consciousness equates to intent-the predestined collapse of the indescribable "I" into a describable "I am."

THE FIRST PLATEAU...

The plateau of mortality—Maya—The elementary stage of The  Collapse.

The two fold—the Is-ness of Reality, "I" and the concrete awareness of that Is-ness, "I am"—are truly immortal.  Only within the "gap"—the conceptual development of the expanding notion of "Am" from "I"—could there be an existence properly thought of as mortal.  It is for the purpose of this primordial gap that our entire existence is lived.  We, meaning all that is namable, are these specific conceptual constrictions of unbounded freedom which are developing into a bound condensed notion of that freedom.

The first plateau's three fold reality presents itself within linear time.

  • The past—appearing at the beginning of time.
  • The present—a moment of existence within time.
  • The future—disappearing at the end of time.

The "I," at this plateau, is perceived as the individual's ego and the "Am" is perceived as the individual's body.  This elementary plateau is not pure. It does have a three fold structure, but because it exists only temporary in the initial diversifying stage of the primordial gap, it is not fully Self referral by nature. Awareness of the wholeness of things—notions of Samhita (i.e., Reality is indeed singular)—cannot be easily understood or caressed at this level. Because of that, one continually feels victimized and retaliates either by striking out or creating a multitude of restricting laws.  Notions of duality are paramount here. It is very difficult to live in the present at this initial plateau of conscious awareness; one habitually lives in the past, lusting for a predetermined future that the ego painfully tries to procreate in the present. Paradox has yet to be caressed so only one thing appears to occupy any given space at any one time. It is the overwhelming perceptions of the seemingly concrete appearance of objects, that represents or dictates reality at this elementary stage.

This first plateau should be correctly thought of as a developmental gap between the Para level, I call Zero, and the next plateau, I call the transitional plateau.  This first plateau represents the collapse of a pure, singular, unmanifest, Divine intelligence into a temporary state of diversified ignorance before it reawakens to the truth. In other words, intelligence not yet intelligent.

THE SECOND PLATEAU...

The transitional plateau—Rebirth—The awakening of true memory.

The primordial gap has four distinct qualities.  They exists between the Divine Describable Reality—"I am" and the Divine Is-ness of that Reality—" I."  Sandwiched between these four shifts in quality are Rishi, Devata and Chhandas expanding toward maturity the elementary concepts of past, present and future, presented at the first plateau.

The Is-ness of Reality—" I."

  • The 1st quality:
    Dissolution of the previous state—Pradhvansabhav

   RISHI

  • The 2nd quality:
    Infinite silence—Atyantabhav

   DEVATA

  • The 3rd quality:
    Infinite dynamism—Anyonuabhav

   CHHANDAS

  • The 4th quality:
    Emergence of a new state—Pragabhav

The describable Reality—"I am." 

At this second plateau, within the primordial gap, awareness consciously opens itself to notions of paradox—caressing an existence where opposites coexist. The "I" exists not only as free will but also as the will of God. Life is seen as predestined, yet free flowing. Past and future exist within the present.  And the objects, which occupied and overshadowed the senses at the first plateau, are now seen as innumerable notions of Self in a state of dynamic development, rather than concrete Reality, Itself. The Samhita of Rishi, Devata and Chhandas is fully expressed and caressed here and it is becoming clear, at this transitional plateau of conscious awareness, that expanding knowledge is truly the immortal manifestation and manifest objects are merely illusions.

The four fold quality of the primordial gap exposed at this level, describes the sequential order that takes place at any level when there is a desire, a desire to know.

    When one thinks... thoughts move along sequentially until a conclusion is reached. The sequential order of ones thought comes natural. Always there is a thread of purpose that unfolds thought after thought. This thread could be called Samhita. Samhita is at the start of all thought; Samhita is present during the process of thought; and Samhita is at the conclusion of all thought.

    Thought is simply the dynamics of intelligence intelligently unfolding the essence of the unknown into a describable known. The Samhita at the beginning of thought is unknown to the thinker.  The Samhita at the end of thought is known to the thinker. Samhita remains the same, only after the process of thought, the unknown has become knowable.

    Dissecting deeper into the dynamics of thought, we see that the process first starts as a desire—a desire to know, which in turn creates a potential knower, an unfulfilled rishi.  This rishi's desire for fulfillment in turn creates a process for fulfillment. This process, Devata, desires a conclusion which in turn creates a known. The known, Chhandas, desires only to be known and the potential rishi eagerly takes unto himself this known and becomes fulfilled as a realized Rishi—a Describable form or aspect of Samhita. 

Looking even deeper, we realize that each fold or gap, lying between Rishi, Devata and Chhandas, has a unique quality.

  • Before one's desire created a potential rishi, the uncomprehendable expanse and unlimited potential of One—Samhita—had to dissolve or distill down into a single element of that incredible potential—the individual desire.  This action could be called—Dissolution of the Previous State—and is analogous to the first quality or fold in the primordial gap.
  • Distilled into a single desire, Samhita has now become initially dynamic as a rishi. This unfulfilled and completely ignorant rishi, even though he is the subject of this dynamic process, must fully realize his inadequacies and remain completely silent. Thus allowing Devata, the dynamics of the next stage, to develop for him a knowing.  This action could be called—Infinite Silence—and is analogous to the second quality or fold in the primordial gap.
  • Becoming Devata, Samhita intelligently unfolds the thought towards a concept that is truly knowable.  With behind-the-scene guidance from Samhita's uncomprehendable expanse and unlimited potential, this infinitely dynamic Devata gently plucks the thought from the stillness of silence and thrusts it into a powerful, ever accelerating vortex, ultimately condensing and collapsing the thought towards the finite value of a point. At the exact moment of conceptual climax, Samhita totally transforms Devata's infinitely developing dynamism into the stillness of a finite point of knowing, becoming Chhandas. This action could be called—Infinite Dynamism—and is analogous to the third quality or fold in the primordial gap.
  • Samhita, now as Chhandas, fully displays that which it desired to know. Yet the process is not complete. For complete fulfillment, the thought must fully emerge its knowing into a truly knowledgeable aspect of Samhita—The Describable—creating a fully realized Rishi, a knower of Reality. This action could be called—Emergence of a New State—and is analogous to the fourth quality or fold in the primordial gap.

With the process complete, the "Am"—now a more complete expression of the notion of "I"—happily expands it's concrete experience of bliss and fulfillment. The process is called Shruti. and the above sequential progression of Shruti has as its basis Smerti—true memory.  Awakening Smerti, is to awaken to the Reality of Samhita. The grace of Samhita could be spoken of as Smerti. The process starts as desire.  Desire directly stimulates Samhita's grace.

 I find it very interesting that the four qualities of the gap, as presented by Maharishi, are very similar to the four sequential steps often presented as The Spiritual Path.

  • The original sin, The fall:
                         Dissolving of The Previous
  • Prayer, Meditation:
                         Infinite Silence
  • Rebirth, Enlightenment:
                         Infinite Dynamism
  • Resurrection, Dropping of the body:
                       Emergence of a new state

THE THIRD PLATEAU...

The plateau of immortality—Heaven—The fullness of the primordial gap.

On the primordial level—Para—(the Zero level), the three fold structure consisted of (one) Intelligence, (two) Consciousness, and (three) Fullness. At this unmanifest level of creation, we found the Samhita of Rishi, Devata and Chhandas in its purest form—Rishi as Intelligence , Devata as Consciousness, and Chhandas as Fullness.

On the mortal plateau—Maya—(the first plateau), the three fold structure consisted of the past, the present and the future. At this relatively ignorant plateau of conscious awareness, we found the Samhita of Rishi, Devata and Chhandas expressed as impure.  Rishi operated in the past, Devata was seen as the unpleasant present and Chhandas as an the intensely desired future. Samhita or to be more precise, the pureness of level Zero is totally masked over at this elementary stage of the collapse, but this is as it should be, since the first plateau represented the first stage of awareness within the primordial gap and exists immediately after the first fold...

    The uncomprehendable expanse and unlimited potential of Samhita (the Zero level) dissolving or distilled down into a single element of that incredible potential—the individual desire (the first plateau), created a potential  knower, an unfulfilled rishi. This action was called—Dissolving of The Previous (losing awareness of  the totality i.e., Samhita—and represents the First Quality or Fold in the primordial gap."

The transitional level—Rebirth—(the second plateau), represented the stage of awakening which immediately follows the Silence of the second fold...

    The unfulfilled and completely ignorant rishi (the first plateau) fully realizing his inadequacies and caressing silence, wisely allowed the dynamics of the next stage (the second plateau) to develop for him a knowing. This action called—Infinite Silence—represents the Second Quality  or Fold in the primordial gap."

The three fold structure of the second plateau consisted of Rishi, Devata and Chhandas expanding toward maturity the elementary concepts of past, present and future (the first plateau) as it awakened to the caress of Samhita, the singularity of Reality (the Zero level). Because of the reintroduction of Smerti (true memory), the three fold structure was now seen clearly as a Three In One structure.

And now... arriving at the immortal level of awareness—Heaven—(the third plateau), the three fold structure—The Samhita of Rishi, Devata and Chhandas—reveals itself as Three Sets of Three.

Viewed from this level of awareness, time takes on an entirely new meaning. Time has now become as meaningful or as meaningless as a gap. What appeared as past and future, now appears as a form of Pushing and Pulling upon an immortal now... and this now (the present) is fully seen as abstract as a gap, filled with awareness, existing between the power of a Concrete Reality inherently displayed as a “Push” and a “Pull.”

This total caress of an immortal present, beautifully represents the transformation which takes place in consciousness, after it passes through the third quality or fold...

    At the exact moment of conceptual climax, Samhita totally transforms Devata's infinitely developing dynamism into the stillness of a finite point of knowing (the third plateau), becoming Chhandas. Samhita, now as Chhandas, fully displays that which it desired to know.

At this Heavenly stage of conscious awareness, to accurately represent this new view of reality, the immortal gap and its four fold structure must be redrawn superimposing one Set—the Push—over the Rishi, a second Set over Devata, and a third Set—the Pull—over Chhandas.

 The Is-ness of Reality—" I." 

  • The 1st quality:
    Dissolution of the previous state—Pradhvansabhav

   The PUSH (Rishi)... as a unique Set

  • The 2nd quality:
    Infinite silence—Atyantabhav

   The WITNESS (Devata)... as a unique Set 

  • The 3rd quality:
    Infinite dynamism—Anyonuabhav

   The PULL (Chhandas)...  as a unique Set

  • The 4th quality:
    Emergence of a new state—Pragabhav

   The describable Reality—"I am."

The internal dynamics of each Set, again, as with all things, is the Samhita of Rishi, Devata and Chhandas. In other words, each Set is a distinct individual aspect of Samhita that knows, and has processed for itself that knowing. So by sandwiching the uniqueness of the three sets between the uniqueness of The Is-ness and The describable, we find five distinct abodes of diverse individuality that are responsible for Samhita's dynamic unfoldment of a Singular, Divine, Indescribable Reality into a Divine, Describable Reality.

 THE VIRGIN... The Is-ness of Reality—" I."

  • The 1st quality:
    Dissolution of the previous state—Pradhvansabhav

 THE RISHI... The Push (Rishi)

  • The 2nd quality:
    Infinite silence—Atyantabhav

 THE SAGE... The Witness (Devata)

  • The 3rd quality:
    Infinite dynamism—Anyonuabhav

 THE SEER... The Pull (Chhandas)

  • The 4th quality:
    Emergence of a new state—Pragabhav

 THE FATHER... The describable Reality—"I am." 

At this stage of conscious awareness one realizes there is neither a beginning nor an end. Questions as to which came first have no relevance here, the only thing evolving is awareness Itself. The present is all that is or will ever be.  One sits in the value of a point—the immortal present—enjoying the Push and Pull of Samhita, as Shruti (the fluctuations of the Unified Field) steadily transforms Smerti (pure memory) into a describable Reality.

Self consciousness is the gap. Even though a gap could be defined as the empty intangible space between things tangible, this non tangible space is the only tangible place for creativity—the intelligent use of intelligence.

    It is for the purpose of this gap that our entire existence is lived. We, meaning all that is namable, are these specific conceptual constrictions of unbounded freedom which are developing into a bound condensed notion of that freedom.

That notion is The Describable.  That notion is Truth—The Describable Reality—and its abode is The Father. Truth is the only Real tangible. All else is unknown or unfolding into but not yet tangible Truth. To consider Truth, which is still under development, as something tangible is to create an illusion of Truth—Maya.  Yet consciousness is tangible and it exist within the gap-right in the middle of the developing display of Truth. Thus we see a paradox; one of many, who's coexistence was realized on the second plateau, the plateau of transition—Rebirth—the awakening of true memory, and is fully lived on the third plateau, the plateau of immortality—Heaven—the fullness of the primordial gap.

Sitting right in the middle of this immortal gap, representing the primary abode, is the individual I call The Sage.

    Operating at the elementary level (the first plateau), this individual believes the only tangible worth considering is his own worldly projection, which hardly fulfills the requirements of a Sage, but when the consciousness of that individual expands and reawakens to Smerti (the second plateau), then the individual will come to realizes he has not been the the sole author of his works... and these works have definite impact upon realities existing far beyond his own limited projection.  When this individual makes the full transformation into an Heavenly existence (the third plateau), he will unmistakably witness from whence he came.  With profound guidance form Samhita's behind-the-scene, uncomprehendable expanse and unlimited potential, this Witness—The Sage—will graciously perform his profound duty.

One must remember that everything I have said up to now continues to be. Everything happens simultaneously. The five levels of awarness—the three plateaus—the past, the present and the future—ignorance, illusion and Truth—mortality and immortality—all exist together as One. All are absolutely necessary to the sequential progressions of Shruti. All this is witnessed by The Sage at the third plateau.

Reality is holographic by nature. You can cut up Reality into as many pieces as you wish and always you will see the same structure—The Samhita of Rishi, Devata and Chhandas. Within Rishi there is always a rishi, devata and chhandas and within Rishi,s rishi, there is always a rishi, devata and chhandas, etc., etc.  It goes on infinitely.  But as Maharishiji once stated, we only need to be concerned with three sets of three.

    Earlier I mentioned that Reality was indeed singular; that it was absolute; that it exists in and by Itself, without relation to anything else.  I also mentioned that this singularity was intelligent; that it was conscious of its own existence; that by being aware of Itself, it had collapsed the immense possibilities of Itself into a singular point of knowing.

This singularity of existence is The Hologram. A hologram that within the primordial roots of its own existence has already cut Itself in two by Its own self consciousness. Its own process of knowing is the blade that has wedged its oneness into two. The consciousness that created a bound point of knowing within the unbounded is an extremely important third party in this affair.  By simply dividing Itself in two it has also created a third within the singularity of Its own existence.

This third party is awareness itself.  And as such it cannot help but cut its own singular concept of self into two by that that witnesses its own existence, creating three within the awareness of its own self as one within the primordial three. This intelligent witness also realizes that this cycle of self introspection could certainly continue dividing itself into infinite subtlety. This witness also realizes that the conceptual gathering of the three of himself into a wholeness or Samhita of the conscious awareness of the ancestral or closer to the source notion of himself, could also be an infinite process or possibly just one step away.  The truth of the matter is, that it is indeed—just that—just one step away... in both the unifying and diversifying directions.

    Conscious awareness is just what it calls itself to be.  It always remains the same. Yet the subject of its attention is constantly in the state of change. Conscious awareness is simultaneously seeing itself as a "passive gap" existing between the Is-ness of itself it cannot yet fully perceive and what it perceives itself to be, and as a "dynamic gap" which creates the existence of the being it calls itself from the fullness of the nonexistent being it truly is.

So conscious awareness—the process of knowing, sits between an aspect of itself which does not know what it indeed is, yet has within it the power and desire to create for itself a true knowing... and the aspect of its self that indeed knows who it is, and desires to embellish that knowing to the fullest.

Great knowers of Reality who have truly reached a point of unique, describable individuality all sound some what different, but they indeed are all saying the same thing.  By reaching a point of true describability they, although unique in expression, are truly One with the hologram. We who are not knowers of Reality who have not reach a point of unique describable individuality all sound the same but all of us mean something quite different. We are not one with the hologram and by parroting expressions of others we dup ourselves into thinking we are.  We, the ignorant, try to unify on the level of diversity.  The wise realize that any attempts toward unifying on the level of diversity only serves to diversify or mask the unity of unity.  Thus the wise have abandoned such foolish attempts; instead they directly stimulate or excite diversity to profoundly expand its unique expressions as a food to feed the enormous appetite of The Describable.  They do this by placing themselves in the dynamic position of an active witness well grounded in the Smerti (true memory) of the unity—Samhita—of their existence.

This active witness, The Sage, sees himself as the Son of a pure, innocent Virgin and a most knowledgeable Father. To witness, bless and individualize the birth of conscious awareness within these, his Divine Parents, is his dharma.  This witness sees himself active as three distinct individuals within the singularity—Samhita—of the conscious awareness of his own individual existence.

    The individual I named The Seer is very intimate with The Virgin and provides The pull.  He is witnessed by the Sage as his own intuition.  The individual named Rishi is intimate with The Father and provides The Push. He is witnessed by the Sage as his own unmistakable knowing.  And sitting between these two powerful individuals, while surrounding them in full embrace, is the domain of the Sage himself... who knows himself as The Artist.

The following link, a lecture given by Maharishiji, gives us a very full view of the profound duty of The Artist.  The Artist as Sage.

“Art and The Artist,” by Maharishi Mahesh Yogi

Using the terms of painters and sculptors, Maharishiji unmistakably spoke of his own dharma. With great authority he gives us the vision and glory that blissfully engulfs the consciousness of The Sage.

In the narration of the marriage of Ganesha, two sons competed for the honor of marrying Buddhi and Siddhi. Buddhi is wisdom, or more precisely sagacity—the intelligent and discriminating use of knowledge; and Siddhi is success, or more precisely fulfillment, accomplish

Karttikeya, the second son of Shiva, was conceived without the participation of a female being. Thus I feel, Karttikeya's conception takes place when The Unmanifest Divine Intelligence collapses into a temporary state of diversified ignorance, as presented at the first plateau (i.e., Rishi, Devata and Chhandas not fully cognizant of the Unity or Samhita of their existence), before it reawakens to the truth.  A state of intelligence which has yet to become fully intelligent.

Because of this, Karttikeya was preoccupyed and overshadowed by the senses.  When asked to surround the Earth, Karttikeya saw only the objects projected by his senses and was unaware of their source or cause.  He did not see these objects as merely dynamic developments of innumerable notions of Self, but rather mistakenly, he thought of them as concrete Reality Itself.

When he returned in defeat he was approached by the Sage Narada who suggested that he had been purposely set up by his parents and then victimized. Easily deluded by Narada, Karttikeya blatantly displayed his incompetence for the hand of Buddhi and Siddhi by retaliating against the teachings of his parents and going to a forbidden place.

When Shiva and Parvati displayed their affection by going to that place, Karttikeya's anger softened and becoming detached, he accepted his fate. Always remaining a bachelor, Karttikeya, who's name inspires the sanctity of celibacy, continues to remain there, removing sin.

Ganesha on the other hand was conceived without the participation of a male being. When he was challenged, he casually circled his parents—intelligence fully intelligent—and proved that the combination Buddhi and Siddhi were already his own. All of which means that Ganesha's conception can only take place when conscious awareness reaches the level of understanding as presented at the second plateau. Namely, that all the diversity of existence is seen as nothing more than a dynamically displayed unfoldment of the untouchable singularity of Reality—The Virgin.

As far as the actual expression of Siddhi and Buddhi within Ganesha is concerned, that marriage can only be realized at the third plateau-when conscious awareness conceives the Pull of the future as none other than intuiting the desire of The Virgin Mother and the Push of the past as The Father gently pressing Ganesha's creative intelligence into consummating the marriage of His Divine Parents by expanding the fullness of Pure Describable Knowledge.

Of course, the actual birth of Ganesha can only take place when conscious awareness leaps beyond the fourth quality of the primordial gap—Emergence of A New State—when The Undescribable becomes fully The Describable. Only then can we witness the birth of a Being with the unique attributes of an untouchable Mother and a fully accessible Father—Gajibuta—one who has become an elephant.  It is no wonder that Shiva and Parvati bowed down and worshiped sweet Ganesha, after all, was it not He who had brought about their birth in our conscious awareness. Yet even so, He always remains their Son and loves to walk with them, hand in hand, throughout the gardens of Reality.

Often, while the Family of Three are strolling silently among the sweetness of full existence, Parvati will sense something marvelous within Her future and pulls little Ganesha, fat with all the worlds, at a feverish pace... and within Ganesha's run, filled with the thrills and bliss of His own exhilaration, we will always find Shiva, proud of His Son, endlessly pushing Him towards his own birth.

THE ZERO/ONE LEVEL...

The feed back level—Unity—Creative intelligence fully awake.

There is a huge difference between being in Heaven and being Heaven Itself.

The fullness of the primordial gap, the third plateau, was definitely a level of immortality, as what had been gained through the process of Devata and fully displayed as Chhandas can never be lost.  But the process is not yet complete.

For complete fulfillment, the thought must fully emerge its knowing into a truly knowledgeable aspect of Samhita—The Describable—creating a fully realized Rishi, a knower of Reality.  This action could be called—Emergence of a New State—and is analogous to the fourth quality or fold in the primordial gap.

With the process complete, the "Am"—now a more complete expression of the notion of "I"—happily expands it's concrete experience of bliss and fulfillment.

Level Zero/ONE is this New State.  A Total, Pure, Describable, State-Of-The-Art mirroring of Is-ness as unmistakable Am-ness.

    Level Zero was virtually nonexistent.  At that level the purest form of the three fold reality—intelligence, consciousness and fullness—lie in a preconceived pre-collapsed state even unto itself. Although everything was there in its completeness it was nowhere to be found.  Yet this incalculable immensity of Reality, simply by becoming aware of its own existence, started collapsing itself into the condensed singularity of a point.  A point of knowing. A self conscious mirroring began to take place.

    At first the image was vague and incongruent like a diamond in the rough, but facets of individuality, using the sands of time, ground away the roughness of gross ignorance and created the first promise of coherence.  Now because individuality is becoming aware of the inherent power of its own intellect, the age old crystalized-concepts of time are braking down.  Mixing this old with the fresh fluidity of the awaking omnipresent, evolving individuality will soon smooth the multiplicity of its own facets into a diamond of polished reflection.  The process will reach its fruition... But magnificent Samhita will never accept a mere reflection as fulfillment. A mirrored illusion, however perfect, can not possibly compete with the authenticity of direct perception.

To candidly observe myself, not through my own eyes, but through the eyes of my mirrored reflection would undoubtably be a more fulfilling experience than the mere perception of the artifact created by my mirrors surface.

    To this end, the slowly awakening diamond of reflective perfection must fully awake from its dream.  Relinquishing the power of its illusion as merely the means, it will fully emerge into the true authenticity of a new state—The Describable. Then with the awe-some power of direct perception, Unmistakable Knowing—the eyes within the mirror—will thrill as It looks into the immensity of Its own face.

As we, "the means," endlessly polish our illusions, we might mistakenly see The Describable as "the end." Precisely, our end.

But look again at the analogy I just presented.  Imagine that you did manage to see yourself through the eyes of your mirrored reflection.  Would you not instinctively take steps to close the gap between you and your apposing point of view? Ironically, If the experience left you divided, there could be no peace or sense of fulfillment. If, on the other hand, you immediately unified your dualistic point of view, the experience would lose the power within its revelation and again there would be no gain. Yet, if one could manage to spread out this moment of self perception indefinitely, without ever losing the nature of its "cause" and the "means" of its presentation, one might be able to supervise, or to bring out, in an endless fashion, a full disclosure of the immensity of one's essential nature.

One's own essential nature is indeed singular. Being absolute, it exists in and by itself, without relation to anything else... Yet within this singularity several levels of evolving awareness are experience.

SEVEN STATES OF CONSCIOUSNESS...

Maharishiji says there are seven states of consciousness—deep sleep, dreaming, awake, Transcendental consciousness, Cosmic consciousness, God consciousness and Unity consciousness.  He also mentions Brahman consciousness, suggesting that it is the fulfillment or the full value of Unity consciousness.

What I see presented as seven is really the sequential awakening of three and the Unity of those three.

    The three awakening states of Sleep are the three commonly spoken of states of deep sleep, dreaming and awake as experienced on the first plateau.  The Unity of Sleep is The Indescribable.

    The three awakening states of Dream are the three plateaus within The Gap.  The first plateau represents sleep of Dream, the second plateau represents the dream of Dream, and the third plateau represents Dream fully awake.  The Gap itself represents the Unity of Dream.

    The three awakening states of Awake are the states of consciousness known as Cosmic consciousness—the second plateau—the sleep of awake, God consciousness—the third plateau—the dream of awake, and Unity consciousness—The Describable—the awake of awake.  Brahman perceived as Atman (the individual) represents the Unity of Awake and should not be considered a state of consciousness because it transcends all states of consciousness.

We are very aware of waking, dreaming, and sleeping but very few of us are aware of transcending. When we, with great arrogance, speak of ourselves as awake, while unbeknown to ourselves, our consciousness awareness still operates on the elementary level—the first plateau, this so called awakeness is not much more than a glorified sleep.  When we consciously caress the infinite silence of the forth state—transcendental consciousness—we soon begin to realize how asleep we really are. As we begin to awaken, we start to witness our own activities—a conscious silence, seams to watch our actions much like we do when we experience ourselves dreaming.  When this conscious witnessing never diminishes, even in depths of our deep sleep, the glorified sleep we used to call awake transforms itself into a dream. But to become totally awake one must cross over the loosely bound illusions that tenuously holds the primordial dream together and emerge as The Describable.

    The three awakening states of Transcendence are the 2nd quality or fold in the primordial gap—Infinite Silence—the sleep of transcendence, the 3rd quality or fold in the primordial gap—Infinite Dynamism—the dream of transcendence, and the 4th quality or fold in the primordial gap—Emergence of A New State—the awake of transcendence.  The Unity of Transcendence is Brahman. The 1st quality or fold in the primordial gap should not be considered a state of Transcendence because at this point, there is nothing yet to transcend. This is the abode of Karttikeya, the great warrior who broke from his parents and remaining celibate continues to dissolve the previous.

The key to awakening is to transcend.  When one transcends, one experiences the Unity of sleep, dream and awake. Unity is first experience as Infinite Silence-the forth state.  Because of the experience of transcendental consciousness also evolves, when one becomes established on the second plateau, one begins to experience the transcendent as Infinite Dynamism.  When one becomes fully established on the third plateau, one begins to experience the transcendent as a form of Emergence.  When one ultimately becomes a fully describable, individual aspect of knowingness—The Describable—the transcendent will be experienced as Brahman—the face of the Singularity of Reality which lies well beyond all possible notions of its immensity.

Ganesha is Brahman. Ganesha is the Lord of all categories (ganas) and is called Ganapati.  Ganesha Transcends his parents. He transcends The Three Sets of Three.  It has been said, "Should any work be undertaken without praying to and worshiping Ganesha, obstacles will inevitably occur."  He alone combines the qualities of Shiva and Shivâ (Parvati). When we fully adhere to The Pull of intuition and Push of our tenacious true knowing, we will be guided around the obstacles of our own awakening. Ganesha is the remover of obstacles, but he also the placer of obstacles. He is the path.

    When one decides to walk down a stone path, one foot is lifted up and given freedom of flight, while the other foot remains momentary planted at the point of departure, on the established known. With a gentle push, the established foot swings the free foot forward. The next stone, which is new and unique, could easily become an obstacle if the foot, floating freely above the path does not give up its freedom and allow the up coming stone to pull it toward a placement that proves stable.  This pending stability—the newly established known—will soon be the firm footing of the next push or step along the path. If one does not perceive or give credence to the pull of the new stone, which is openly describing its many attributes, one will most likely slip off the path. And depending on where you have dared to travel, this could be quite devastating. Like that, The Describable enhances its reflection of Reality and becomes truer to its name.

The Describable—Level Zero/ONE—could be called the first stepping stone on the path called Ganesha. Ultimately The Describable over sees the dissolution of that present state by a "push" which transforms present into previous. Through its own process of Rishi, Devata and Chhandas, as presented by the push and pull of Samhita, The Describable boldly takes another step along the its path toward an expanded enhancement of its own describability.  Being pleased with its own progress, The Describable takes onto itself that which has now become its own. Then using that which it has just created—Zero/TWO—as firm footing, it repeats the process again and again, creating Zero/THREE, Zero/FOUR, Zero/FIVE, etc. until it ultimately reaches Zero/to the power of infinity—Zero infinitely Full.
 

Curving back upon my own nature,
I create again and again. 


On the level of Gajibhuta—one who has become an elephant—the process has been transcended. The total awareness of this fortunate individual is the Bliss that goes hand and hand with Shiva-Shivâ as they pass through the immortal gardens of Reality.

CIRCUMAMBULATION OF EARTH...

In writing the above, I have circled the Earth seven times.  I fully expect the Shaktis—Siddhi and Buddhi—to bless me through the eyes of my wife Hãdãni.

I firmly believe that the material plane (the universe) that I consistently project through my senses, is nothing more than a concrete perception of the present state-of-the-art of my developing awareness.  The seemingly inert objects could be roughly defined as the controls or perimeters of my research.  The more organic objects roughly represent the qualities of my skill or the tools of my action. The personified objects represent the actual research and development of my expanding notion of Self. With an intellect as tenacious as mine, I knew it would only be a matter of time before I would find myself projecting Three Sets of Three within the basic framework of this world.

the Moon waxes into full expression,
then wanes into the new,

the Sun expresses the Moon,
the Moon experiences the Sun,

the Sun, the hub,
spins Earth and Moon,

the Moon is my guru,
the Sun is my equal,

the Sun burns with the same flame
as The Father,

the Sun does not wax
nor wane,

on Earth, even though appearances persist,
the Enlightened only burn
.

Standing upon the Earth, observing the Heavens with an unaided eye, I found myself perceiving a universe not unlike the Jotishies (astrologers) of ancient India. 

Superimposed over a starry format of immense night, five planets, appearing as unblinking points of light, slowly move across a rotating pattern of heavenly format. Chandra—the Moon, forever punctual, makes a monthly appearance by waxing into cool dominance, then by waning into icy obscurity it removes itself from view. Surya—the Sun, who's brilliance completely overshadows the immensity of night, also circumscribes this same heavenly format creating the space of time we know as a year.

Observing the heavens can be a very humbling experience. The actual scale of it all is beyond comprehension.  Huge distances make mockery of time.  The points of light we see as particular stars may be millions of light years away. It is quite conceivable that many of these stars could have already left existence as we know it, yet we still observe them within the perceivable present.

The scientist say that our sun, which in itself is a small star, will eventually expand into an immense Red Dwarf before it goes out of existence, and in doing such, it will engulf the entire solar system putting us out of existence. Luckily the scientist's prediction falls well beyond our life time, as the masses sleeping on the first plateau fall easily into nightmarish illusions.  This event which the ignorant misinterpret as cataclysmic potential, is in reality a "cosmic promise" that our greatest desire will reach its fruition.

This immense Universe of ours, consisting of the innumerable Heavenly bodies, is in itself The Primordial Diagram.  The Three Sets of Three are beautifully represented within this structure, by what the naked eye observes as our solar system.

Yes, Surya will eventually engulf the Three Sets of Three and take unto itself that which has become its own. Because Surya—the Sun, represents to us, who stand upon the Earth, the totality of knowledge—The Describable. The immense patterns of starry sky, namely the twelve signs of the zodiac, represent the areas of impending possibilities The Indescribable desires to reveal within Her silent immensity.  The three inner planets, Mercury—Buddha, Venus—Sukra, and the Earth—Bhumi, who is acknowledged as one's own rising sign, represent the Set I call The Push.  The three outer planets, Mars—Kuja, Jupiter—Guru, and Saturn—Sani, represent the Set I call The Pull. And, the Moon—Chandra, with its Northern and Southern nodes—Rahu & Ketu, represent the set I call The Witness.

At the moment of one's birth, the whole cosmos presents itself in a fixed position.  An accomplished Jotishie will be able to see the obstacles (the stepping stones) one has chosen to step forward from and in which direction he will attempt to step. By studying the the placements of the Rishi, Devata and Chhandas of each Set upon the promising celestial patterns, a very wise Jotishie should be able to measure the exact placement and strength of The Push and where, when and how the The Pull will reveals itself.

  In my case, Mercury or Buddha, the Rishi of the Set I call The Push, who is in charge of bringing the completeness of The Describable to my aid, sits within five degrees of it point of highest exaltation with its ear within eight degrees of Surya—the Sun, the fullness of that knowing, in my tenth house—Karma Bhava—the house of activities, as pertaining to career, profession, dharma or life purpose, fame, honor, status, worldly power, holy pilgrimages, good deeds, activities benefiting society etc.

Its no wonder that I dare write what Buddha brings me.  How could I not? When I organize my thoughts with words on paper, am I displaying arrogance or virtue?  I am not in the position to judge.  I see the small complicated space (the first plateau) for what it is.  I have learned to step aside and let the thoughts flow out.  Illusions may be judged, but truth cannot. Who standing upon this Earth can say, "That is an illusion. That is truth."  An Avatar no doubt, but I am nothing more than a very young sage.  I am waking up from a deep sleep and in my dream, I just do and from my experience, what I do becomes... So be it.

Soon I will be going on a great pilgrimage to be blessed by my Ganas (my essential categories) as I unfold the conceptual work of art I call Heaven's Stepping Stones. I am reminded of the strong words Ganesha pressed upon his Divine Parents, Shiva and Parvati.

    "He who leaves his parents at home and goes on a pilgrimage incurs the sin of murder.

    "The holy center of the son consists of the lotus-like feet of his parents. The other holy centers can be reached only after going a long distance."

What I have presented here as Three Sets of Three within the setting of an Immortal Reality, is indeed the bases of my reality. I will not incur the sin of conceptual murder, for I do not have a conceptual existence that lives outside of my Divine Parents.  I am at my Parents feet.  As such, I will go nowhere. There is nowhere to go.  Even though appearances will continue to persist, the truth is...

         EVERYWHERE WILL COME TO ME...

X

 

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