This history is the panorama that the modern human being can commonly have on what allowed him to exist.
I think that no human being could deny his own consciousness, his own awakening (at least during the standby state)this feeling of existing and knowing.
The consciousness of the human being seems to me the fundamental point on which human beings can be gathered.
It also seems to me the most important element in the field of experience and knowledge available to humans.
I would like to go deeper into this even though it may be perceived as obvious.

2.2.The concepts

A concept is a reference point of the mind.
It is an abstract thing by definition.
This point of reference can concern a concrete object or an abstract object.
Let us detail this: The concept of a chair refers to a concrete object that we call the chair.
The concept of "the chair" covers an indefinite number of perceptions of "the chair" that will have been different "chairs".
The concept is structured in the mind by the repetition of experiences (or perceptions) that "look alike" and come together, which by effect of "mean" (mean, meaning, manas) in the structure of the nervous system, creates the concept of "the chair".
The word "chaise" is just an index (analogical index linking name and form) allowing to identify this perception of the mind, fruit of a very great number of perceptions of the senses.
To clarify this concept, let's give some examples, and some analogies.
The analogy itself as an abstract concept will be illuminated in a certain light that will give it the power that many current scientific minds often refuse to give it.
also the language and in an important way its roots give us also indications for the acquisition of the knowledge.
Locating and exploring or even exploiting its roots is not trivial and as it is language that structures our knowledge, its importance and origin cannot be neglected, as for example in homme_en.

2.2.1.First of all an image: The "bouts de bois' program.pieces of wood

The wood tip program is a program that runs continuously in streams .
During floods, branches, trunks and other planks float in the stream, some of these branches may become attached to an anchor point (a rock for example) .
Quickly the hooked piece of wood becomes a new anchor point for another piece of wood, and so on, until a real tangle is accomplished, and it is precisely these dams that we observe along the rivers.
When the dam gets big enough it will reach areas of stronger current (current that it can itself intensify by reducing the width of the watercourse at constant flow) This creates an instability that will unhook a part of the dam that will go back into the current it has created, either to break up completely or to anchor itself in another place more favorable to its development..
In this analogy, the stream is the mind, the pieces of wood the perceptions, the aggregation of the pieces of wood the concepts, the instability the evolution of the language by creating new jargons.
The creation of new jargons comes from the incapacity of the mind to remain stable in its own activity: as he becomes unable to maintain the link between all these new concepts that he creates by his activity, these become detached, independent, and create autonomous conceptions and incompatible jargons between them.
The incompatibility in the analogy comes from the fact that a dam can resemble in these parts to another but does not belong to the same dynamics of entanglement of the pieces of wood.
The independence that allows the incompatibility comes in the analogy of the fact that no piece of wood connects the dams between them.

2.2.2.The poet and the baby

The poet and the baby work on language in dual directions.
They will illustrate the very important and multiple notion of duality.

2.2.2.1.The baby

A baby, before having perceptions, does not have a mastery of language, it does not manage concepts.
These senses, in full activity, experience sensations which influence his nervous system, virgin of any conception, probably by the shock of the incarnation which generates a temporary forgetfulness.
He lives the unity, his spirit is like the river whose flow is not altered by any dam.
For him all the sensations have only one meaning since he lives the unit, this meaning is his first concept, the concept of the world.
The world for him is the mother because she surrounds him completely : all the sensations are linked to its mother Therefore the first and most important concept of the baby is that of the mother, which will remain for a very long time.
Here we have the diagram: all the sensations for a single concept.
When at birth the sensations diversify, the child will be plunged into a confusion (like the pieces of wood in the middle of the stream) because all the sensations will not be able to be grouped on the same concept.
The nervous system will accuse the differences by its own discriminative nature, it will polarize itself in different directions.
The discordance of sensations will stress the nervous system and force it to adapt to several concepts and to an experience of greater and greater diversity.
The first concepts to be forged will be those that intersect with the largest sets of compatible sensations, sets that are large enough and coherent enough to form images in the structure of the nervous system (macro-circuit).
The situation here is one where a large number of sensations generate a concept.
It is up to the language later on to allow the child to put some order in all these concepts.

2.2.2.2.The poet

For the poet the situation is different, he masters the language, but his sensitivity is still active (that's why he is a poet).
Through the filter of language, a particular sensation, indescribable by any concept forged so far, because sensation too rare to create an average that the nervous system could conceptualize, can still be experienced.
The desire to translate it into the reference system (the language) will be irresistible - always this sacred (in the sacred sense of the term) need to unify, that is love.
It will result in a beautiful poem evoking an unspeakable sensation.
Where one word could not translate a sensation, many words, well chosen in accordance with the vibration sought, will succeed in evoking.
Here the situation is a large number of coherent words to evoke a single sensation.

In the program \"bouts de bois\", the baby and the poet are two dams on the river of life, the baby is upstream, the poet who was a baby is downstream.
Perhaps it is the nostalgia of the upstream that inspires the poet and the space between the two dams that gives him the strength to write a poem, a legitimate attempt to unify through the current of time these two dams so distant.
But the current flows only in one direction, we know that.
Scientists will surely see in the above something related to Charles Fourrier, the dual bases of representation and the Fourrier transformation which allows to pass from one base to another while keeping the information.
This is the principle of holography.

2.2.3.Reality of concepts or concept of reality

The concepts that we manipulate are only concepts, that is to say anchor points of the mind.
When we manipulate abstract concepts such as existence in this way, we are not manipulating the reality that the concepts represent but only the concepts.
This reality pre-exists upstream of our speculations, i.e. of the activity of the mind.
Nevertheless, this does not mean that there is a total separation between the concepts and the realities they represent.
For example, if we take the concept of existence, we refer to Existence itself because we assume by our life the fact that Existence exists.
Here by taking the word with a capital initial, I introduce at the conceptual level the idea that there is an underlying reality that underlies the concept and that without this reality, I would not be here to perform this activity.
In other words, I have to admit that Existence exists in order to accept my own presence in the world.
This is somewhat similar to the question "why is there something rather than nothing?".
The concept is therefore for our mind a "pointer" which shows it the reality it designates.
Through the concept our consciousness comes into contact with the reality of the concept.
Thus: "Existence" implies that existence exists.
The verb exist is the dynamic aspect of the noun existence and means "to experience existence".
So to say that existence exists is to say: "Existence experiences existence" which means that existence experiences itself.
Existence is therefore consciousness which is also self-referential And all this is also equivalent to the Infinite since there is no limitation of the capacity of consciousness at this level of reality.
Thus the abstract concepts representing something absolute are all equivalent and can be deduced from each other by analyzing the properties of Existence.
We can thus see that Existence in its deepest sense is an ultimate reality comprising in itself an infinite number of possibilities of diversification.
This is analogous to the concept of "unified field" of physicists who seek to derive the set of laws of the universe from a single theory also called "the theory of everything".
They are legitimate to do this research because modern science, which is a dialogue with nature through the experimental method, has shown them the way to the unification of the laws of nature.

2.2.4.A creative error

The anchor point in the stream of consciousness is necessary for the activity of the mind.
One could define the mind as the manipulation of the anchor points of the consciousness by itself The consciousness in its ultimate aspect assumes both the value of the flow, as well as the limit value of the first anchor point.
Here the whole space meets the point.
The self-reference of consciousness is the generator of complexity (the analytical and the synthetic) Self-reference, in essence, is neither analyzable nor perceptible, because one can only analyze or perceive an object.
In the case of the mind, the object is a concept, a feeling or a subtle sensation.
In the case of perception it is a material object and it passes through the sense organs which are thus connected to the mind.
But self-reference does not pose as an object, because posing as an object implies the subject and the observation of the object.
When one makes the mistake of positing self-reference in terms of the object of analysis, the analytical mind is confronted with paradoxes.
The self-reference, under the effect of an attempt at analysis, literally explodes in the face of the analyzer.
There are many examples in science, of this process of explosion.
And these examples are always of great conceptual enrichment.
For example the case of recursion.

2.3.Recursivity

A process is said to be recursive when it calls upon itself to accomplish its task, which leads to a loop of repetitions which is controlled or not, by the nature of this loop. This is an example of self-reference.

2.3.1.. L informatique et la récursivité : the combinatorial explosion of the response time

Example of the Hanoi towers.

The famous problem of the towers of Hanoi, illustrates perfectly the problem of the analytical and the synthetic. According to Buddhist monks in a Hanoi monastery, the end of the world will come when the conical stack of 64 disks composing the first of the Hanoi towers will be placed on the third in the same order. The discs have different diameters and a disc with a smaller diameter than another should never be under a disc with a larger diameter,

You can only move the discs one by one on the three tower locations.

It is easy to do this experiment with multicolored plastic rings of different sizes of games for small children.

When the number of disks is low, they can be easily manipulated, if you increase the number, beyond a certain limit quickly reached... we get lost.

In this problem the analytical solution based on a linear algorithm is complex, costly and necessarily limited, while the solution recursive (or global or self-referential or synthetic) is immediate and complete.

Writing the solution in a computer language that supports the recursivity (like the C language for example) is simple and takes only a few lines, while writing in linear programming is at the limit of what is possible.

The simple program is called itself, it is said to be recursive.
The execution of the program on a linear machine is fast made impossible if the towers of Hanoi contain a sufficient number of disks because the memory of the battery will be quickly damaged. If on a machine, you can run the program with ten disks, so with eleven disks, you'll need a much larger machine powerful. It's like having to walk a certain distance to get there.
distance, and that each new step would require as much energy as all those already accomplished: at the beginning no problem, but very quickly take a step would become a difficult task, the next one would be terrible, then the next one superhuman, finally the next impossible.

2.3.2.Logic and recursion

A logical expression is said to be recursive when, in order to define itself, it appeals to herself. For example A =

A is true

defines the logical expression name "A", which is self-affirming. It is said to be self-referential. If we take the opposite expression B =

B is false

we arrive at a paradox. In fact, we can ask ourselves if B is true, if we suppose it then we affirm at the same time that B is false, which is contradictory, if we suppose that B is false then it comes that it must be true. B cannot therefore exist since it denies itself.

We see that self-reference cannot be negative because it is self-destructing...

Two fundamental mechanisms derive from self-reference:

• a creative mechanism
• a destructive mechanism.
  

2.3.2.1. Gödel's incompleteness theorem

This theorem basically says that any formal system including logic and arithmetic is incomplete.
That is to say, there will always be unanswered questions in this system, or rather assertions that we will have to choose whether they should be considered true or false.
And it is this choice that extends the formalism.
Indefinite extension proved by the theorem.
Gödel used recursive reasoning to prove his theorem.
Théorèmes_d_incomplétudes_de_Gödel les_théorèmes_d_incomplétude_de_Gödel_science_étonnante_37 So from simple basic data an infinite creativity is derived.
The intellectual analysis will never end.
It is an application of the creative principle of self-reference and a fundamental result of mathematical logic.

2.4.Consciousness

2.4.1.. l'expérience commune de la conscience :the common experience of consciousness

As human beings we can only testify to our experience.
We are present during the waking state and we have perceptions.
We perceive the world around us and other human beings can also perceive us in return.
We can therefore be both subject and object.
The diversity of possible experiences or perceptions is unlimited.
But it is the same capacity to be conscious for all human beings and for all experiences.
We can therefore say that in a certain way by considering the concept of consciousness we have unified the totality of the observable universe, we have found an invariant to all this diversity of experience.
A conceptual framework that encompasses the totality of phenomena that a human being can experience.

2.4.2.The functioning of consciousness

The analysis of the consciousness leads to distinguish the fundamental elements that structure it.
When consciousness is functioning, it means that a subject (the conscious subject) perceives an object.
The first object that could be perceived by a conscious being is its own consciousness : I experience that I am conscious: I experience my own consciousness.
This can be imagined from the following situation where you instantly lose your 5 senses of perception, including the internal sensation of touch (kinesthesia).
In this fundamental experience, we notice that the subject is conscious of the fact that the most intimate object for this conscious being is his consciousness itself and that the means to realize this experience is also his consciousness.
This highlights the self-referential nature of consciousness: the consciousness does not need any external element to experience itself.
It is therefore the simplest experiment imaginable, since it requires only one element: consciousness.
In mathematics, we have a similar situation, but it only concerns the object.
This is the initial axiom of set theory from which all other mathematical theories are derived.
This axiom says "there is a set" and as no other mathematical object has been created yet since we are at the level of the foundation of mathematics, this set is empty.
It is precisely the empty set.
The first axiom of set theory is in fact the statement that we can consider sets.
It is the fundamental dynamic that allows to structure the whole of mathematics, starting with arithmetic.
The number "zero" is itself the empty set.
The number "one" is the set that contains the empty set, the number "two" is the set that contains both the empty set and the set that contains the empty set, that is zero and one Three is the set that contains zero, one and two.
We say that 3 is the successor of 2 in this process, 2 the successor of 1, 1 the successor of 0.
If we continue in this way in a recurring way, we define the set of integers as being the set containing zero and all its successors.
The fact of affirming that such a set exists, i.e. a set which contains an infinity of elements, is the second axiom of set theory, the axiom of infinity.
This image represents the number nine constituted from the empty set.

to reproduce the drawing which is finally a mandala (which means circle) :

• draw a circle,
• then surround this circle with a new circle
• reproduce outside this new circle what is inside, that is to say a circle
• circle everything that is drawn (the circle that surrounds the circle and the circle that reproduces )
• this forms a new circle that encompasses all (the known) and start again by drawing on the outside what is inside this new circle.
• And so on...
  

2.4.2.1.The self-reference of consciousness

By definition, self-reference is the act of referring to oneself.

Consciousness has, as we have just seen, this character of self-reference and even seems to be an essential characteristic of the consciousness.

2.4.2.1.1.. l'autoaffirmation de la conscience :the self-affirmation of consciousness

Again let us consider this remarkable thing which is the fact that I, being conscious, I am aware of my consciousness: the fact that I am aware.

So I can say: I am aware that I am aware.

As consciousness is what I know, when I say "I am aware that I am aware", I affirm a knowledge from itself. There is no element external to my consciousness that allows me to affirm or deny this first knowledge.

My consciousness is self-affirming. The self-affirmation of my consciousness by my self-referential consciousness.

The idea that consciousness is self-referential by nature is the affirmation that it has the ability to describe and experience itself.

By experiencing itself we do not refer only to the experience of the fundamental described above (that everyone can recognize that he is conscious, and that it is precisely his consciousness that allows him to assert it) but also that the consciousness must be able to experience its internal structure and even that it is what it does permanently.

The existence, the consciousness, the self-reference are concepts_en that exist in my consciousness, they are manipulated by my mind which can be defined as the faculty of manipulation of the consciousness which is the discrimination or the intellect.
The other experiences that a conscious being can realize (make it real) must be deduced from this fundamental experience by virtue of the principle of simplicity.
The principle of simplicity is used in science to evaluate theories: a theory will be all the more powerful as it will explain the maximum of phenomena with the minimum of presupposed concepts.
At the beginning the subject is the consciousness and the object is also the consciousness.
The capacity of the consciousness to be in relation with itself is nothing else than the consciousness.
The conscience is not an object but it precedes all the objects.
The conscience is not a subject but it precedes all the subjects.
At the beginning when the consciousness observes itself, it assumes at the same time the function of subject and object as well as their relation.
The consciousness is subject, object, as well as the relation of knowledge or experience between the subject and the object, the relation.
We say that consciousness takes on the coloring of the subject by assuming the point of view of the subject and that it correlatively takes on the coloring of the object by assuming the point of view of the object.
When we say "At the beginning", it is in fact the beginning of the reasoning and not the beginning of the process of the consciousness which has neither beginning nor end.
Consciousness pre-exists space and time.
Indeed, it is necessary to notice that this reasoning takes place inside the consciousness itself.
As we ourselves are immersed in space-time, we are not speaking directly of consciousness but of a model of it projected into the sequence of discourse that takes place in time.
From this first duality between subject and object emerges at the same time in the process, but in sequences in the discourse, the relation between the two.
The relationship between the subject and the object is called experience or knowledge.
2.4.2.2.Principle of simplicity and principle of unity

The theories of physics for example use this principle a lot: if a theoretical framework describes more phenomena than another one, by encompassing it, it is this first one that will be considered as "true" , it corresponds to a more powerful theory.
The principle of simplicity is linked to the principle of unity: it is simpler to have a single theoretical framework to describe all the phenomena and if we have a unifying theoretical framework, it means that it corresponds to a deeper understanding of the universe.
If there is a conflict between two theoretical frameworks, because they describe different sets of phenomena, but with radically different and incompatible conceptions for the current understanding, it is because there is a conceptual framework to which the understanding does not yet have access that allows to unify the two theories, and their preferred phenomena.
For example general relativity and quantum mechanics.
As an illustration of the principle of unity we can say that: The very fact that human science exists: use of the conscious mind to describe the phenomena observed by this human mind, is an evidence that consciousness plays a preponderant role in the physical phenomena.
Again, this may seem trivial or just "going without saying" but it is also fundamental.
Indeed, if there were no relationship between physical phenomena and consciousness, the latter could not logically describe them.
And if there is a deep link between phenomena and consciousness, it is because there is a unique framework that unites them.

2.5.An overview of the Vedic cosmogony

The deepest and purest expression of our own origin to which I have had access is undoubtedly the Vedic cosmogony or Vedic science.
The previous discourse on consciousness is directly inspired by this knowledge.
This knowledge came to the West through a very great spiritual master, Maharishi Mahesh Yogi, who presented this knowledge for over fifty years..
The Vedas are probably the oldest body of knowledge known and are the basis of Indian literature.
The other cosmogonies or worldviews are no less interesting because they emphasize particular values and are expressions that are either derived, equivalent, more metaphorical or more directly pragmatic, such as the vision of Toltec shamans.
The Vedic vision also presents itself as a unifying framework of knowledge.
From the point of view of Vedic science, the first anchor point is consciousness itself.
The whole of creation can be derived from consciousness.
The Sanskrit term used is "Samhita" which means both "sequence" and "totality".
Samhita is nothing but Consciousness.
The term "Samhita" or "sequence" comments on the very fact that the initial, or original, or pure Consciousness will sequentially develop from its own value the totality of its potentialities which also includes the totality of the material universe.
The totality of the expression of consciousness is therefore the Samhita.
The Samhita is the sequence of three elements that compose it or rather derive from it.
These three elements are represented by the Sanskrit terms "Rishi", "Devatta" and "Chandas".

• Rishi is the subject value of consciousness
• Chandas is the object value of the consciousness
• Devatta is the value of knowledge or experience of consciousness

• we start with a unique concept: consciousness, one thus satisfies the principle of unity or simplicity.
  
• it is a question of human knowledge and any human experience comes within the framework of the subject-object relation since the human being knows from his consciousness.
  In physics this is present by the fact that one always starts by defining the frame of reference which is in fact the point of view where the observer places himself.
  I remember the course of quantum mechanics "the model of the hydrogen atom" made by the professor Richard_Wallace from Mac Gill University in Canada, which started precisely by a general consideration of the human experience and the placement on the board of the observer's frame of reference and then that of the object studied, the hydrogen atom and their relationship as well as the structure of the object : the electric force between the electron and the proton to finally lead to the. équation de Schrödinger  of the hydrogen atom in order to simply derive the solutions recursively by the method of creation and destruction operators by factoring the operator hamiltonien_en.
  And this just with a chalk and a board as the only tool.
  

2.5.1.The dynamism of consciousness

The passage from unity to trinity is done by recognizing the inherent dynamism of the consciousness, we can speak of "physiology" of the consciousness.
This dynamism is the movement of the consciousness within itself.
This dynamism is the expression of the first duality: the passage from silence to dynamism.
Before the first expression, Samhita is considered as a totality, unified, without movement, but it possesses by its own nature the capacity to be conscious of itself and thus to explore its own value.
In doing so, it becomes aware of its own ternary nature and this by its own dynamism.
At the same time all this is its own nature that we try to describe from a limited value of itself : ourselves.
Having accomplished this, consciousness itself remains in itself the unified totality and this can be seen as the return to the primordial silence of consciousness which is frequently referred to as the Source.
This dynamism can be seen as the successive passage through two states: the silent state of consciousness and the dynamic state of consciousness.
Thus we can see the dynamism of consciousness in terms of a fundamental vibration.
The frequency of this vibration is the frequency of consciousness: infinie.
Again, this is not a physical frequency since the physical world has not yet been created.
The word infinity should not scare us even if we are physicists, the first infinities of physics appeared during the first quantification of a force: electromagnetism in the theory of quantum electrodynamics.
The mechanism of this dynamism is a . polarisation  .
The polarization of consciousness.
We will say that the appearance of a duality is done by the mechanism of polarization.
In a polarization we have a complementary pair of two opposite poles.
A basic example of polarization is the two poles of a magnet that generates a magnetic field.
This can be analogously compared to the notion of the vacuum state of the field in quantum physics.
The field in its fundamental state (or of lower excitation) contains no particles, its energy is zero.
On the other hand, in the form of fluctuations or virtual particles, it contains infinite energy.
These fluctuations being virtual, they cannot be observed.
The physicists speak then of polarization of the vacuum.
At any moment, virtual particle-antiparticle pairs can appear spontaneously from the quantum vacuum: proton-antiproton, electron-positron, etc...
These two states of consciousness can be represented geometrically by a tetrahedron: The upper point forming the top of the tétraèdre_en is the samhita_enbelow the base triangle is formed by the three points representing Rishi (subject), Devatta (relation: experience or knowledge) and Chandas (object).

If we consider a particular point of view, silence or dynamism, the tetrahedron presents a dissymmetry: a point on one side, a triangle on the other ; the silent unmanifested value and the dynamic value in the process of manifestation.
If, on the contrary, we take the point of view of the center of the tetrahedron, we find ourselves in a symmetrical situation where no point of view is privileged.
We can say that when we move the point of view "without a particular point of view" to a particular point of view, if only that of the unified totality (samhita)then appears in "dual" the opposite point of view of the diversity.
The very fact of geometric representation implies the existence of a space.
A space of consciousness.
To have an idea of the nature of this space, we just have to close our eyes and imagine an infinite and totally empty space and the presence of our consciousness in this empty space.
At this level there is equivalence between the point and the infinite space.
Indeed, if we imagine an absolutely empty space, we understand that we cannot distinguish between any of its points since, being empty, we cannot locate one point in relation to another.
Imagine yourself in such a space and you will see that in fact there is no space, only a potentiality of space.
As we cannot distinguish between two points we cannot consider them as separate either.
How could one say here or there, since there is no reference and nothing on which to base a distinction between "here" and "there".
It is the space of consciousness in its most silent form.
The unity of the point and of the whole space, just as the empty set contains by its dynamism the potentiality of all possible sets.

2.5.2.The space of consciousness

This space of consciousness is a latent potentiality of consciousness.
The space is created by the dynamism of the consciousness.
When the consciousness projects itself inside its own value and identifies itself first with the subject, it creates a stretch.
It is this stretching that creates the space from the point.
This space is not the physical space but the space of the consciousness.
It is the distinction or difference between the subject and the consciousness that makes the space of the consciousness appear or create.
It is consequently the capacity of discrimination of the consciousness which creates the distancing and thus the space.
We call Intellect, the capacity of discrimination of the consciousness.
We put in evidence here, the expression of the first duality in the geometrical domain: the point and the segment.
We can link the point to the silent aspect, the segment to the dynamic aspect, to the movement from one point to another.
Elisabeth_Haich_en in his book Initiation (p224) expresses this idea in relation to the vibration of the point.
The point starts to vibrate and thus creates the segment, the dimension one.
We will come back to the notion of dimension related to space.
We find in Einstein's special relativity an equivalent idea that we can call . l'instant d Ã©ternité .
If the points acquire differences these will allow distinctions and therefore the appearance of distances.
The basic idea is that if a distinction cannot be made then there is no perception and therefore no perceived reality.
Each point is a point of view.
A point of view within the space of consciousness.
At the beginning we have four points of view: the point of view of the totality which is in fact the source of all points of view, the point of view of the subject, the point of view of the object, the point of view of the relation between the subject and the object.
The three segments that start from the point of the totality towards the three elements constituting it, are thus the movements that the consciousness operates.
During these movements, the consciousness begins to assume the value of what it sees.
When she sees the subject in her, she colors herself with the subject aspect that she recognizes in her, she says: "I am the subject".
In doing so, she identifies with the subject and becomes the subject.
Thus the subject value of consciousness appears : "Rishi".
A point of view in the consciousness is assumed and lived by the consciousness.
In the same way, when the consciousness projects itself into the object and sees itself as an object, it becomes the object.
It is colored with the object value "Chandas".
Once again the consciousness projects itself in its capacity to know and it is "Devata" that appears then.
Here we can make an important remark.
All that has been described exists or pre-exists within the consciousness.
From the point of view of the totality all this is only one thing which is nothing other than itself knowing itself and in knowing itself brings to light several qualities which can be detailed.
Each element described always fits into the framework of a point of view of the consciousness:

• rishi_en is the "knowledgeable" point of view of the Samhita or consciousness.
  
• chandas_en is the point of view "known" of the Samhita or consciousness.
  
• devatta_en is the point of view "knowledge" of the Samhita or consciousness.
  

2.5.3.. le coeur et l'intellect : the basis of the dynamism of consciousness

The process that details the internal physiology of consciousness is an analytical process.
The conscience, in examining its own value, uses its capacity to make distinctions: I know myself as the original consciousness, but I am also the subject, the object and their relationship.
The capacity of the consciousness to analyze is the Intellect, the faculty of discrimination.
On the other hand, the capacity of the consciousness to be unified by nature is in itself the faculty to unify its own qualities.
This unifying faculty is the heart or love.
We can define love as the ability to unite, the force that unifies.
These three segments are traversed in their original direction by the ultimate consciousness, the Samhita.
A segment can be oriented in its two directions, we then have two arrows to indicate the direction of the path.
The first three projections of consciousness, which are the subject, the object and their relation being nothing else than consciousness, have the same characteristics of consciousness.
Thus the emerging subject value or Rishi can make the reverse consciousness movement and merge into the unity consciousness.
It returns to its original source by abandoning the identification with the subject.
Indeed, when consciousness is colored by the projection of an element of itself, it loses nothing of itself, it remains totally conscious and aware, and can therefore realize from this projection that it is only a projection of itself and return to its primordial state, the samhita or totality.
This return to the unity or unified consciousness is called the return to the Self.
The Self being the ultimate consciousness, or simply the consciousness.
In terms of the functioning of the human mind, it is the experience of transcendence, the return to the interiority of the consciousness previously projected towards the objects of the senses, the external world, or the mental activity, the internal world.
This is precisely the subject of the system of Indian philosophy that is Yoga.
The value of experience or knowledge "Devatta", fully conscious can also make its way back as well as the object value "Chandas".
All these elements thus recognize their origin and restore by this movement the unity of the consciousness, which without this reverse movement would be lost.
We can take the geometrical representation of the tetrahedron in which the vertices are the four primordial points of view, and the segments which connect them, the discriminating activity of the intellect which creates them in one direction, or in the other direction the return towards the unity.

We have thus highlighted a second duality that emerges naturally from consciousness, the Intellect-Heart duality, which expresses the inherent dynamism of self-knowing consciousness.
In geometric terms the tetrahedron is its own dual, it is said to be autodual.
In terms of graph theory the graphe_tétraédrique is also its autodual.
The following image can be found in the wikipedia page as an example of a tetrahedral graph which can be easily compared to the structure of the Samhita.
This is an example of the universality of this fundamental concept.

2.5.4.The infinite frequency

This inherent dynamism is the primordial vibration in the space of consciousness.
This vibration is not a physical vibration, it is a vibration of points of view of the consciousness.
We can say a virtual vibration of infinite frequency.
The process can be seen from two different points of view.
The point of view of the "simultaneous" or rather eternal totality and the sequential point of view, where one passes from a quality or "state of consciousness" to another quality by a sequential process.
The whole concept of samhita which is both sequence and totality.
The word "simultaneous" is enclosed in quotation marks and is more appropriately replaced by "eternal" because time has not yet been created, just like physical space.
We also have here a third duality, the "state-process" duality..
Samhita can be seen as the state that is itself the process of consciousness.
In the Samhita all dualities are unified, i.e. perceived as a whole.
For example in the cosmogony of "Lao Zi", the "Dao De Jing".
This is the image of the "Dao" which represents the duality "Yin-Yang".
In the "virtual" or rather "non-physical real" space of consciousness, the sequence of passing from one point of view to another can be considered as a "virtual time" a time of consciousness.
In this time the paths can be traveled in all directions, there is no arrow of time as in physical time, no irreversibility either.
And as these paths are covered with an infinite speed we have a simultaneity or more precisely as we said an eternity.
By comparison we see that in the space of special relativity we also have a space empty of any matter where only the light exists which moves with a finite speed limit.
We are thus there in a physical space because of this finite speed.
It includes . l'instant d Ã©ternité  which gives us an indication of how the physical space appears from the space of the consciousness.
It is like a landscape that can be seen globally from the top of the highest mountain or through the window of a passing train in the valley.
In the train we see a succession of images that scroll, from the top of the mountain we see the entire landscape at once.
The human eye has these two capacities, the precise vision of the macula in the center of the retina which proceeds by successive touches and the blurred peripheral vision of the rest of the retina which functions globally.
We can introduce other analogies to consider the articulation of these points of view.
If the sequence of the different states is traversed with an increasingly fast speed this sequence will be perceived as static in the same way that a film is made of a sequence of images but presents a continuity for the eye because of the great frequency of succession of the images.
In the same way, matter seems to be stable when it is in fact an extremely fast dynamic process.
It is this dynamism that is exploited by modern science and technology.
Trivial example: the combination of fuel and oxidizer, which are stable fluids, reveal the dynamism underlying this apparent stability.

2.5.5.The deployment of samhita

Let's continue the process of unfolding consciousness.
We have said that the segments of the tetrahedron all have a meaning.
Segments are the links that allow you to move from one point of view to another.
We have seen this for the three segments that emerge from the central point of the Samhita.
In terms of Vedic literature, the above is represented in minute detail in the text of the Vedas.
The word veda, or ved (in Sanskrit the terminal "a" is not explicitly pronounced "véd") means itself "knowledge".
The Vedas are composed of four books, each of these books represents one of the four values detailed above.

• rig-veda is the knowledge of the value of samhita or totality of consciousness.
  It is thus the self-commentary of the consciousness by itself. From this comment comes the creation of the universe.
  
• Sama-veda is the analysis of knowledge from the point of view of the knower or rishi.
  
• the atharva-veda is the analysis of knowledge from the point of view of knowledge or devatta.
  
• the yajur-veda is the analysis of knowledge from the point of view of the known or chandas.
  

The big bang of consciousness

It is easy to understand that with the capacity of the consciousness to always create new points of view, a real big bang is produced inside the consciousness, a combinatorial explosion of all the possibilities of points of view contained in the consciousness, possibilities which are by unlimited nature. It is an inconceivable bubbling of more and more specialized point of view.

We can logically think that we have levels of generations of new points of view and this to infinity.
This description is discrete, that is to say that it is done with whole numbers (discrete and not continuous).
In other words, it is quantum.

This bubbling is always crossed by . la fréquence infinie  which goes back and forth between the point of view the most unified of the Samhita and the infinity of views that the intellect produces.

This big bang occurs inside the consciousness and is nothing else than the structure of the consciousness, its own process of self-knowledge or self-reference.

2.5.6.. cristal de la conscience : :20200503

We can say that the infinite set of points of view projected by the samhita consciousness forms a crystal in the sense that all these points of view are linked together by the process of projection or discrimination in the same way that the links between atoms form the crystal.
The characteristic of a crystal is that its . entropie  is very weak because of the bonds between the atoms.
cf . entropie et information .
If everything is connected the entropy is zero.
The characteristic of the quantum state is that its entropy is zero.
A quantum system is described by a single wave function (cf . Premier postulat conscience glass).
It is the decoherence that creates the separation and makes that we can no longer consider the system by a unique wave function and thus that we must consider it as several separate quantum systems.
This is how we go from a description by the mécanique_quantique_en to a description by the mécanique_statistique_en.
For example, all the electrons in a superconductor form a single wave function, so the entropy is zero and there is no resistance to the passage of electric current.
Whereas if the superconducting state is destroyed by the increase in temperature and we return to a classical conductivity, the electrons are individualized and collide with the metal ions, the entropy is high.
The projection of a point of view by the consciousness creates a distancing.
This process of distancing, creates a fundamental distance which cannot be measured since it is it which will become the standard of any measurement.
This fundamental distance without measure defines the crystal mesh of the consciousness.
Also the projection of consciousness is a discrete mechanism because there is no point of view that separates a subject from his projection.
This is the reason why at the most fundamental level lies the quantification.

2.5.7.Fluctuation of the quantum vacuum

The unlimited bubbling at infinite frequency of the points of view of the consciousness can be brought closer to the fluctuations quantum field at the Planck scale, also called "space-time foam".

The Planck scale is the smallest scale of size conceivable by the dynamics of the forces of nature.
This is the natural scale of quantum gravitational phenomena, i.e. the scale of the dynamism of the unified field of physics.

We will make the connection with the fundamental distance of the projection of the consciousness.

2.5.8.Infinite confinement of quarks

There is an analogous mechanism in physics that has been imagined to explain the strong nuclear force, that is, the force that ensures the cohesion of atomic nuclei.
It is the theory of quarks, quantum chromodynamics.
In this theory, the particles that make up the atomic nucleus, protons and neutrons, are composed of quarks, even smaller particles that are bound together by a force carried by other particles called gluons.
In elementary particle physics, forces are always carried by particular particles grouped under the generic term of "bosons", force particles.
The force or interaction between particles is done by the permanent exchange of bosons.
The particles that exchange the bosons, are called "fermions" they are particles of matter.
Bosons and fermions are two categories of particles.
This is a fundamental duality of elementary particle physics: a particle is either a boson or a fermion.
This duality is expressed as follows: fermions are the constituents of matter and bosons are the glue that unites them.
This is how all the materiality that we observe is constructed.
The distinctive nature of bosons and fermions is deeper than this simple property but this cannot be detailed here.
Gluons are the glue between quarks, hence their name.
The particular case of gluons is the fact that they are themselves subjected to the force and thus they exchange themselves new gluons which by nature exchange themselves still new gluons and this, ...
to infinity.
This is called the infinite confinement of quarks and explains why this force is so great.
If we try to separate two quarks composing a proton, we have to provide so much energy to fight against the many gluons that hold the quarks together that in the end there is enough energy to create two new quarks (in accordance with the mass-energy equivalence of Einstien: E = m c²).
For this reason, it is impossible to isolate quarks, they always exist inside protons or neutrons.
All this to illustrate that this kind of recursive functioning does exist in nature.
This mechanism was taken up in the theory of preons to try to define a fundamental particle which would generate all the others.
Two preons interact with each other through a new pair of preons, which can be represented by the following image :

Let's go back to our big bang.
It is a big bang of pure consciousness, nothing has yet the properties of materiality.
Can we imagine a process of creation of the matter from this model? 2.5.9.The error of the intellect

Let us imagine in this infinite bubbling, a point of view of the consciousness projected very far which considers that it is itself the source of the points of view. This is a possible viewpoint, even if it can be considered as a error, since it is not in fact the source of the views, the Samhita, but a projected view that has also as the other points of view, its way back to the Samhita. The longer the path, the more it corresponds to a high projection, i.e. a high level of viewpoint generation.

This is called the error of the intellect.

It should be noted that the Samhita can be called the source of views, or simply the Source because what else is there, from what has been developed so far, but points of view of the consciousness?

What happens then. In this point of view, which considers that it is the source, it becomes impossible to return to the to take the viewpoint of going back to the Samhita. This is impossible because it is antinomic. If one believes to be the source, one cannot logically believe that there is a way back to the Source.

What do we notice here? We are dealing with a choice. At a given moment the conscience decides to make this choice and thus to cut oneself off from the alternatives by forbidding oneself to return to the original position, to the point of view where the consideration of other alternatives or possibilities is possible. This is a new point of view but very special.

The ability to make choices is a fundamental characteristic of consciousness. The same applies to the ability to give up a choice, i.e. to choose another alternative.

We see here that something of the order of a rupture occurs. The projected view that considers it is itself the Source, creates a break in the continuum of consciousness that we have observed until now.

This break is created only for this particular point of view that we can now call an "entity".

Indeed, from the point of view of the original consciousness, i.e. the Source, it is only a possible point of view, that of separation. But this separation is illusory, it does not really have an absolute reality.

It has only a reality relative to the entity that has assumed this illusion. By definition, for this entity it is the only possible reality, since it is the very choice of the separation which created the entity.

We can call this entity a separate "entity" (of the original consciousness, of the Source).

The rupture thus exists only in the separate point of view but paradoxically the separate point of view does not consider it not so. On the other hand, it assumes the consequence.

This is fundamentally related to the . Cinquième postulat  of quantum mechanics and in a general way of the quantum measurement process described by postulates 3,4 and 5.

2.5.9.1.Symmetry breaking

The point we have made here has something to do with the concept of symmetry breaking in physics, or the relationship between global and local symmetry. In this concept, we consider a situation that is symmetrical on one side and a situation where the symmetry is broken, resulting in the appearance of a force.

In fact the two situations are equivalent and correspond to two points of view on the same reality.

This concept can be illustrated in a simple way. Let's take a simple geometric line with two points A and B on this line and separated by a certain distance. Let us consider another point O serving as a reference point, i.e. it is thanks to this point that we will observe the points A and B. Let's position the point O exactly in the middle of the segment A,B_en. Let us now define the way in which we observe things, that is to say the process of observation.

We assume that in this system it is only possible to observe the distances.

By "distance" we mean only the distance that separates the points and not the direction in which one must move from O for example to A or B. So the direction will not be something observable. Thus we use the concept of "observable" from quantum mechanics.

We see in this case that the distances between O and the points A and B is the same: d(O,A) = d(O,B).

This means that for an observer of this system we have constructed, points A and B are merged.

The symmetry of this situation (A is symmetrical to B about O) cache for the observer in the O position an underlying but unobservable difference. We are in the case of an unbroken symmetry.

Now suppose that the observer's position changes and moves to O' which will be closer to A than to B at this moment the distances from O' to A and B are no longer equal. On a d(O',A) < d(O',B).

The system has remained the same, but the difference appears by changing the point of view.

(the fact that the observable does not allow to observe the property "direction" is in this example an illustration the concept of hidden variable invoked in the attempts to interpret quantum mechanics)

_

The observed system.

A B _________________________________.__________________________________.______________________________________________

The position of the observer O in this system: balanced symmetrical situation, A and B are indistinguishable.

A O B _________________________________.________________._________________.______________________________________________

The reality observed by the observer who distinguishes only distances and not directions: he cannot distinguish between A and B for him it is the same object.
A O B ._________________.______________________________________________

The position of the observer O' in this system: situation of broken symmetry, A and B are discernible.

A O' B _________________________________.__________._______________________.______________________________________________

The reality observed by the observer who always distinguishes only the distances and not the directions: in this situation A and B are distinct.
O A B .__________.______.______________________________________________

_

Thus a simple translation reveals a different observable reality. This simple example is analogous to to what happens in quantum mechanics, where the notion of observable has been developed. The importance of this concept is to separate the fundamental reality from the observable reality. In quantum mechanics it is on the one hand the level of the wave function of the system and on the other hand the measurement performed.

In a simpler way we speak of reality on the one hand and phenomenology on the other. The reality underlies all phenomenology, which makes it real, but it is only an appearance of reality.

Another way of saying this is to talk about the manifested reality and the unmanifested reality.

The psychoanalyst . Jung  introduced the notion of Unus Mundus to talk about the unmanifested reality.

This Jungian unmanifested reality has an influence on the manifested reality via the mechanisms of synchronicity. This influence is not causal but final (because it brings the meaning, the purpose).
Jung worked with the physicist Wolfgang . Pauli  because quantum mechanics provides a model of synchronicity through the concept of non-local wave function and its local measurement highlighted in the phenomena of quantum entanglement studied in particular by the French physicists Alain . Aspect  and Bernard_d_Espagnat

The latter expresses himself clearly in this short video on the nature of reality : Bernard_d_Espagnat_sur_la_nature_de_la_réalité

2.5.10.From veda to ayurveda The creation of the material

When the error of the intellect occurs, i.e. when the intellectual process of discrimination of the consciousness by itself is carried out up to the point of of the separation between the source of the views "the samhita" and the view of rupture which considers that it is itself the source whereas it is not that a projected point of view, then the consciousness is in a situation very particular.

The consciousness that assumes this point of view cannot, by definition, go back to its source. Indeed, it cannot envisage a return to the past since it considers itself the source. This particular choice has an immediate consequence: The corresponding subject at this point of view is irremediably separated from the object. The totality can no longer be perceived as a unit (of the samhita) since the only way to make such a operation consists in going back to the source.

It is when the subject considers himself separated from the object that the matter appears.

The subject perceives a world that surrounds him (everything that is not him) and its ability to deal with this world is limited both in means of perception and in means of action according to the depth of the level the projection that takes him away from the Source which is the domain of all possibility.

What is perceived can no longer be seen entirely as the discriminating activity of consciousness.

Thus appears the life. The veda_en becomes theayurveda_en

We can then give a definition of what life is fundamentally:

2.5.10.1.A definition of life

"Life is the materialized expression of consciousness".

This vision of what life is provides an understanding of the quantum theory and solves all its paradoxes.

the . Premier postulat  of quantum mechanics asserts that the totality of the information of a physical system is contained in the data of a wave function or state vector. The space of this wave function is an abstract space "non physical" but which nevertheless, as we have seen, exists.

The direct proof of its existence is found in the quantum correlation experiments or non-local quantum entanglement: space is an illusion.

In the space of consciousness there is not yet matter and energy or space-time. It is therefore a non-local field.

How could we distinguish two non-local fields, it's impossible because to distinguish them it would have to start by being localized.

Moreover it was mathematically demonstrated that the space of the wave function named Hilbert space was unique: _Alain_Connes_l_espace_de_hilbert_est_unique_2021_12_04 .

Thus the conclusion is inevitable, the space of the consciousness and that of the quantum reality are identical.

In the physical world there are objects and subjects to observe these objects.

From the big bang of consciousness emerges from the separation of the big bang and the deployment of the universe through the developpement_en_couche_de_l_univers_en which will create more and more complex structures and more and more conscious until the appearance of brains supporting the reflexive conscience as for the man and it is quite natural to suppose it, well beyond the simple reflexive consciousness of the state of wakefulness, the development of superior state of consciousness, because the wakefulness is only a premise, an outcrop of the unconsciousness to the consciousness.
We can verify this simply by the fact that we are not conscious 24 hours a day and therefore we should humbly acknowledge that we are only semi-conscious or partially conscious beings.

2.6.The moment of eternity

I = x² -c²t²

I = x²-t²

2.7.Manifestation of the physical world

But how can this be compared to . l'erreur de l'intellect  seen before?

2.8.The quantification of space