The entire universe is nothing other than a knowledge construct that exists solely in the Mind of the Creator. What we perceive around us is the illusion of a physical reality. Everything, whether ourselves, another person, a physical object, a concept or an emotion, exists totally within the Mind of the Creator, in an ocean of consciousness that contains the universes of innumerable other Creators. To complicate matters further, each one of us is also embedded in a private universe of our own creation.

When we experience life as joyful, progressive and easy it is because our private universe has slipped into sync with the universe of our Creator. When we experience life as a struggle, painful, difficult and miserable, it is because our private universe is out of sync with the universe of our Creator. The shifts of our private universe, in and out of sync with the universe of our Creator, are constantly going on. This instability can leave us with a sense of anxiety and foreboding.

When our private universe is in perfect sync with the universe of the Creator the experience is Bliss. Bliss is the high frequency vibration of consciousness that is the underlying substratum of consciousness pure – before the introduction of an intention. When we experience Bliss we feel unified with everything in the universe. In this unity there can be no fear, because fear is born of duality.

Knowledge constructs are the “atoms” of consciousness. They are simple, self-contained structures that consist of the knower, process of knowing and the known.

Our universe and the innumerable ones that coexist with ours are totally made of vast collections of knowledge constructs. Like a dream in the Mind of the Creator, the universe unfolds with its billions of apparent forms and creatures. This illusory universe of seemingly concrete physical objects is called mâyâ, “that which is not.” As we delve into the structure of consciousness, the fundamental substratum of all that exists, we will see how our universe was created in the Mind of the Creator. We will also see how the universe is maintained and eventually dissolves as well.

Consciousness can exist in two forms, manifest and unmanifest. It its unmanifest form, consciousness is pure potentiality. In its manifest form, consciousness is the dynamic substratum within which knowledge constructs exist in their three-fold structure that consists of the knower, the process of knowing and the known.

• The knower aspect of consciousness is called rishî.
• The process of knowing aspect is called devatâ.
• The known aspect is chhandas.

The process of self-referral knowledge looping is supported by the spontaneous innate dynamism of consciousness, which gives “life” to knowledge constructs. Each self-referral knowledge loop is a quantum of knowledge that keeps itself fresh and viable through a continual looping process of remembering, sustained by the dynamism of consciousness.

The fundamental property of consciousness is a binary on/off cycle. We see this fundamental cycle exhibited throughout the universe as cycles of rest and activity. The rest and activity cycle forms the basis for the dynamism of consciousness. Manifest consciousness vibrates at a frequency of approximately 333,150 cycles per second on the physical plane, increasing in frequency on each more subtle plane until at the level of Pure Consciousness the frequency is infinite, carrying all knowledge constructs in potential, unmanifest form.

Each quantum of knowledge has a unique on/off frequency, independent of the frequency of consciousness when consciousness is manifest. On the level of Pure Consciousness, the frequency of all knowledge constructs is unmanifest.

Rishî is the knower or ego of the jîva. Each one of us senses this “knower” aspect of ourselves. It is that aspect we identify as our ”self.” Rishî is a viewpoint of the universe that is uniquely personal, like a window through which an individual perceives the world.

Devatâ is the intellect or faculty of discrimination. Devatâ connects the knower with the known, and completes the circuit which gives rise to knowledge. In the self-referral process of knowing, rishî becomes devatâ and devatâ becomes chhandas and chhandas is the knowledge, which is the new rishî. The new rishî is different from the original rishî because of the assimilation of the knowledge.

There is one unknowable – the ultimate value of the gap between rishî and devatâ and the gap between devatâ and chhandas. The gap cannot be the object of knowledge because it is forever the process through which knowledge is gained. As one investigates into the gap, there comes a point in which conscious awareness dips into the unmanifest and ceases to be in the field of knowing.

Experience is the end result of the process of knowing. When we experience something, our rishî has become devatâ and devatâ has become chhandas. Our rishî has changed because we have experienced and gained knowledge. However, the transformation of rishî into devatâ and devatâ into chhandas cannot be known in its entirety because the transformation occurs in the gap. We can only infer after the fact that the transformation from rishî to devatâ to chhandas did occur because we have experienced and now own some new knowledge. Because the ultimate value of the gap can only be inferred but never known directly, it is transcendental or beyond consciousness.