VII. Rta and Consciousness
6:12 AM Posted In Psychology of Yoga: Consciousness: States and Grades Edit This 0 Comments »Rta is the cosmic principle of eternal dynamics. The dynamics comprises of the physical as well as mental and spiritual. Whatever is happening in the universe, be it in the interrelationship of galaxies of heavenly bodies, inside each of the bodies down to the microscopic particles and even lower than that, in the interrelationship of living beings, or in the working of the mind of any particular living being including man, everything and every being in it is governed by this law of dynamics. It is due to the operation of this law that galaxies and heavenly bodies in them do not collide with one another, move on their set course, keep themselves maintain in their own ways, atoms and particles remain sustained in their peculiar modes of behaviour, living beings evolve out of energy and matter, procreate and grow in their singular ways, have their singular psychologies, desires and aspirations. In fact, any kind of order, be it physical or psychological, prevailing in the universe, is due to Rta. The scientist’s formulation of natural laws, the psychologist’s insight into the patterns of human or animal behaviour and the sociologist’s inferences regarding social norms, all are made possible owing to the all-encompassing principle of Rta. Rta basically is of the nature of consciousness, as is evident from the term Rta-cit used several times in the Rigveda itself (I.145.4; IV.3.4; IV.16.10; V.3.9; VII.85.4).
Lying on the high pedestal of consciousness, this principle has provided laws of being and action to one and all in every respect of their existence. This has been possible owing to Rta being the principle of cit, consciousness, rather than that of acit, inconscience or physical force. Birth of Rta and Satya as twins out of the tapas or creative exertion of the Supreme Being as a prelude to the Universal Creation, as has been envisioned by Rishi Aghamarsana, amounts simply to provision of law of consciousness to conform to all the manifestations of the Being. In the absence of this law, the manifestations would have met a chaotic end under the stress of complete lawlessness. If Satya is representative of the Being in matters of existential, Rta is the same in the regard to those cognitive. Birth of night following that of Rta and Satya is really inversion of consciousness towards acit or inconscience while that of the sea amounts to submersion of the same to the state of physical energy. This gets accomplished through the self-consciousness taking a dive leaving only its force to get converted eventually into physical energy (Rigveda X.190.1).
Submersion of self-consciousness into the potentiality of energy must have taken place prior to emergence of the space-time continuum, as the latter is rather a product of the play of the energy from the strictly scientific viewpoint. This is evident from the theory of Big Bang showing how space and time happened to be born with the explosion in the primeval ball of fire which in itself cannot but be a formation of the energy. While not in a position to condescend to this extent in regard to the origin of the space-time continuum, the Veda has a definite indication to its admissibility to the view that the continuum could not have emerged anyway prior to the submersion of the self-consciousness into the self-oblivion creating thus the scope for its getting rendered into the potentiality of physical energy. This is evident from the very next mantra of the Aghamarsana Hymn in which the seer circumscribes the origin of time in the ocean of energy (RV.X.190.1). Thus, while the physical energy is a product of inversion of the self-consciousness of consciousness, space-time continuum is a by-product of the same event of inversion.
Lying on the high pedestal of consciousness, this principle has provided laws of being and action to one and all in every respect of their existence. This has been possible owing to Rta being the principle of cit, consciousness, rather than that of acit, inconscience or physical force. Birth of Rta and Satya as twins out of the tapas or creative exertion of the Supreme Being as a prelude to the Universal Creation, as has been envisioned by Rishi Aghamarsana, amounts simply to provision of law of consciousness to conform to all the manifestations of the Being. In the absence of this law, the manifestations would have met a chaotic end under the stress of complete lawlessness. If Satya is representative of the Being in matters of existential, Rta is the same in the regard to those cognitive. Birth of night following that of Rta and Satya is really inversion of consciousness towards acit or inconscience while that of the sea amounts to submersion of the same to the state of physical energy. This gets accomplished through the self-consciousness taking a dive leaving only its force to get converted eventually into physical energy (Rigveda X.190.1).
Submersion of self-consciousness into the potentiality of energy must have taken place prior to emergence of the space-time continuum, as the latter is rather a product of the play of the energy from the strictly scientific viewpoint. This is evident from the theory of Big Bang showing how space and time happened to be born with the explosion in the primeval ball of fire which in itself cannot but be a formation of the energy. While not in a position to condescend to this extent in regard to the origin of the space-time continuum, the Veda has a definite indication to its admissibility to the view that the continuum could not have emerged anyway prior to the submersion of the self-consciousness into the self-oblivion creating thus the scope for its getting rendered into the potentiality of physical energy. This is evident from the very next mantra of the Aghamarsana Hymn in which the seer circumscribes the origin of time in the ocean of energy (RV.X.190.1). Thus, while the physical energy is a product of inversion of the self-consciousness of consciousness, space-time continuum is a by-product of the same event of inversion.
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