Consciousness-Based Education - Maharishi University of ...

consciousness-based education and governmentIt is interesting here to note the qualification “whether or not thepeople in that society are aware of the inner workings of nature.”Maharishi is pointing out that the absolute field of dharma, the fieldof pure intelligence, is an objective reality of nature, transcending thelevel of thought and feeling that constitutes the normal daily level ofhuman awareness, and governing life—including the ideal structureof social relationships—from that level. In a similar way, one may notbe aware of the existence of the electromagnetic or gravitational field,yet the laws pertaining to these fields govern the phenomena of theirrespective domains, and constantly impinge upon the material domainof everyday life.Finally, Maharishi repeatedly makes the point, particularly in hiscommentary on Chapter I, that a mark of developed consciousnessis the natural flow of compassion for others. Love, he teaches, is theimpulse of giving; a relationship thrives only when each person givesto the other (1963, pp. 180–182). Arjuna’s dilemma, he points out, isbrought about by the greatness of his heart and mind—the fullness ofhis feeling for his kinsfolk and for the whole society, and the strengthand clarity of his insight into his duty to others. A lesser man, surrenderingto one or other impulse, might have launched himself intoaction without further reflection. Arjuna’s status is different, Maharishi(1967) remarks:This brings to light the greatness of Arjuna’s heart and mind. His visionis clear: he views the situation with a serene and deep insight. His logicis profound. His thought is balanced and noble. His feeling is for others:when he thinks, it is in terms of others; if he wants to fight and gainsovereignty, it is for the sake of others; if he wants to amass enjoymentsand pleasures, it is for the sake of others; if he wants to live, it is forothers. Such is his developed consciousness, devoid of any thought ofself-interest. This is the status of truly great men—living, they live forothers; dying, they die for others. (p. 57)At the highest level of human development, in the state of enlightenment,Maharishi (1967) teaches, this principle takes on a new realityof a universal value:120