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Some thoughts on the Vedic studies and Linguistics

We can see action as a movement that  scratches the stillness of the environment or any other state of the  environment. This scratching movement is our concern in regard to expression,  as it will be this that will reveal the self and its source.

Regarding action the question arises,  whether it just turns around in circles in fields of other, themselves  endlessly repeating movements or if there is behind the movement a deeper  dimension.

To see what action means, what happens  when we act, what it includes, we must see first how it was conceived in the  thought of the Veda, what names the Rishis gave to these involved realities and  how they turn into something else as we know them or rather pretend to know in  everyday life.

Movement is conceived as the expression  of a vast consciousness that flows through its one body it has created on  different levels of its being, something like the fluids and nerves and  electrical currents flowing through our body and brain on a universal scale.

We can see these movements as a flow of  consciousness and energy that moves within us, as well as in the body of  Nature. The physical rivers, winds and rains, the flow of the rays of the sun  and so on, would be an extension of our experience on this universal scale. The  Veda further deals with the involvement of all the states of consciousness  within the existence thus lived by and being accessible to all conscious  streams.

Our actual consciousness is turned  towards the outer life and only in rare occasions we dive inward, where in the  stillness of our being all the streams meet. We suffer perdition while alive.  We might say that not much of humanity has the possibility or luxury to deal  with this inner self, but each individual is confronted with it directly, now  and then and at the time of birth and death.

Sri Aurobindo puts it in these words: The  eternal question has been put which trines man's eyes away from the visible and  the outward to that which is utterly within, away from the little known that he  has become to the vast unknown he is behind these surfaces and must yet grow  into and be because that is his Reality and out of all masquerade of phenomenon  and becoming the Real Being must eventually deliver itself. The human soul once  seated by this  compelling direction can  no longer be satisfied with looking forth at mortalities and seemings through  those doors of the mind and sense which the Self-existent has made to open  outward upon a world of forms: it is driven to gaze inward into a new world of  realities.

It is interesting how the involvement in  movement relativizes the experience of the integrity of being, how a dividing  thought has its effect on our psychology and experience of reality. How an  exclusive conviction determines our action and image we give to it.

Veda speaks of seven thoughts, seven  distinct minds with the seven streams moving in existence, all pouring out from  the two oceans: the upper ocean of light and the lower of the hidden light in  darkness, the subconscient. Situated in between these two oceans is our  perceptive conscious action, and between this and the upper world is antariksa,  the world in between that links the divided with the united.

Evident for our consciousness in the domain  of daily movement are the three rivers of the physical, vital and mind. Most of  the physical movement as well as the vital actions and reactions come from the  darkness of the subconscient, as disconnected, fragmented parts of a higher  truth. The mind streams are mostly dealing with them and get inspired by this  universal lower mind. The rhythm of the body's varied action, the glowings and  outbursts of the vital and the never-ending chains of the thoughts of mind are  dominating the movements of our consciousness. Nevertheless, there is progress  and widening as Sri Aurobindo puts it:

Each of these parts are linked to the  integrity of being, and thus to the higher consciousness, or the higher states  of being, and have therefore an aspect of intuitive absorption and a hidden  knowing, which however has to be ignited by the right thought or opening of the  lower streams towards the higher influences.

Divine Intuition is the link between the  lower and the higher states of universality and transcendence. There has to be  made a distinction between the universality that does not transcend the lower  minds and that which comes from the higher planes.

There is a way to distinguish these two  the description of which Sri Aurobindo has given in the Secret of the Veda. He  speaks of Mahi, Ila and Saraswati as the three sisters, representing Intuition.  Mahi is the vast one that contains the vastness of existence and all its  planes, Ila the correspondent knowledge and Saraswati the force of Intuition  that induces the mind to the right thought that ignites intuition in the  individual. I believe that this is the right thought that touches Pashyanti and  reveals the Sphota.

On the other side, on the transcendent  level of consciousness there are the three counterparts of MATER - VITAL -  MIND: OVERMIND - SUPERMIND - SAT CHIT ANANDA

Overmind as Sri Aurobindo  explains is a plane of consciousness beyond individual mind, beyond even  universal mind in ignorance; carries in itself a first, direct, masterful  cognition of cosmic truth.  It is a  creator of truth, not of illusions or falsehood. It is a principle of comic  truth and a cast and endless catholicity is its very spirit.

Therefore it is important how we  formulate our thoughts to bring order to perception and ignite the flashes that  guide it. These thoughts have to be of a nature that is aimed at universality,  transparence and transcendence, a longing of the limited, for a rich  harmonizing, enriching flow of all these rivers. The base of this ignition of  thought lies within an inner experience of a prolific silence that senses its  own truth and vastness of being and its knowledge; by action as the only means  the individual gets to know himself, as it becomes the only connecting knot  between the inner and the outer self, between the hidden truth and the  revealing thought.

The scratches of the movements of life  bear the same seven-fold reality, but without the right knowledge cannot make  action the means of self-discovery and a vehicle of a vast and powerful  conscious action.

The initial Greek thought has not  abandoned the soul, on the contrary has elevated the thought as a means to  arrive at the soul-perception, a perception that regards the eternal as the  only true concept in relation to the unstable world perception of the senses.  The thought as a part of the soul, the feeling as a part of the soul and the  being are true. But western civilization has forgotten the aspect of the soul's  eternal vision and kept the dead body of a disconnected action, relying on  wondering reasoning, without the possibility to access universality and union;  the soul degraded to a witness cut out of the uniting streams.

All cultures around the world faced  degradation of the fundamental principles; the western world did the same,  proclaiming the imperialism of the rational towards the too vast and uncertain  anarchic eternal. The rational mind is a divine principle, which follows the divine's  consciousness holding all movement in a direct and hypnotized gaze, but left by  itself without the eternal truth-idea it can deal only in limited being.

The individual consciousness has however,  even by plunging into rationality and logic the means to break free and become  the vehicle of the soul. The individual consciousness can include the rational  and logic into the process of becoming integral. It just needs to lift its gaze  to the unlimited realities and give them names, make the eternal the alphabet  of its reasoning and build action on its ground.

The Veda and the writings of Sri  Aurobindo give us the possibility to go beyond the blindness and veils of our  trapped consciousness as many other great thinkers and poets. Their truth is  convincing, as it does not exclude any form of the action of consciousness. In  limitation it sees the path to the infinite, in the calling it longs for the  gods of the inner world to descend into the scratching action of life and come  to the communion, thus widening and illuminating by their vast sense and truth  life's growth.

Besides all this there was this  experience:

Between the waking state and sleep I  found myself within a space of defused light. There was perfect stillness.  Gazing at reality in the waking state didn't alter this space, nothing could  come in and make it move. On the contrary, everything was as if included. Then  there was the perception of action calling onto this stillness, as if an  outstretched hand was reaching to the periphery of this sphere. There was no  intention in the silence, nor any kind of stir, only the action tool what it  needed to know for its process and went on to act in the light of this silent  state.

With love

Latso 

It is very intuitive observation:

"The individual consciousness has however, even by plunging into rationality and logic, the means to break free and become the vehicle of the soul. The individual consciousness can include the rational and logic into the process of becoming integral. It just needs to lift its gaze to the unlimited realities and give them names, make the eternal the alphabet of its reasoning and build action on its ground."

It's very true, indeed, for it is only through the individual that the integral consciousness can emerge. Logic and rationality are only the means of individualisation.