Mayan’s
Mayonic
Science
and
Technology:
The
Fulfillment
of
the
Veda
Jessie
Mercay,
PhD
The
Vedas
are
revealed
scriptures
or
sacred
wisdom
handed
down
through
the
ages.
They
are
the
fundamental
text
underlying
much
of
Indian
philosophy
and
in
many
ways,
world
philosophy.
The
four
main
texts
called
Veda
(Rik,
Yajur,
etc.)
form
the
groundwork
for
ensuing
commentaries
and
revelations
Upanishads
and
other
texts
that
form
the
whole
body
of
literature
called
Vedas.
There
are
four
main
ideas
that
form
the
basis
of
Vedic
philosophy
and
spirituality.
These
ideas
are
the
foundation
upon
which
many
Indian
and
Western
philosophers
and
spiritual
teachers
have
built
and
supported
their
concepts
–
each
with
their
own
twist
on
the
four
concepts.
1.
One
main
Vedic
concept
has
to
do
with
seeking
after
the
attainment
of
the
Truth,
Immortality
and
Light.
The
assumption
underlying
this
concept
is
that
there
is
a
higher
Truth
that
is
deeper
and
more
profound
than
the
truth
of
outer
existence;
there
is
a
light
greater
than
the
light
of
human
understanding
and
knowing;
and,
there
is
an
immortality
that
comes
with
uniting
with
the
Supreme
Godhead.
2.
There
is
true
Knowledge
and
true
Consciousness.
3.
The
journey
of
life
is
a
battlefield
with
the
Devas
and
the
Asuras
where
the
battle
between
good
and
evil
takes
place.
We
humans
must
summon
the
Devas
to
help
us
destroy
the
darkness
that
overcomes
the
light.
4.
There
is
One
Reality
–
The
One
Supreme
Power.
By
invoking
the
One,
we
are
aided
in
our
journey
to
overcome
darkness,
find
Truth,
and
experience
the
Light.
These
precepts
were
revealed
through
various
hymns.
The
hymns
were
placed
in
collections
or
Samhitas
based
upon
their
focus.
The
hymns
that
were
primarily
focused
on
prayer
and
dedication
to
the
gods
were
placed
together
in
the
Rik
mantra
Samhita
(Rig
Veda
–
compiled
by
Paila
under
the
guidance
of
Vyasa).
The
Rig
Veda
is
thought
to
be
the
oldest
of
the
Vedas.
All
the
other
Vedas
are
based
upon
it
and
consist
to
a
large
degree
of
various
hymns
from
it.
The
Rig
Veda
(or
Rik
Veda
as
it
is
also
called)
consists
of
a
thousand
hymns
with
each
hymn
averaging
around
ten
verses.
Each
hymn
is
noted
with
a
Rishi,
Deity
and
meter.
The
Rig
Veda
is
the
book
of
Mantra.
It
contains
the
oldest
generally
known
form
of
all
the
Sanskrit
mantras.
It
is
said
to
be
built
around
a
science
of
sound
that
comprehends
the
meaning
and
power
of
each
letter.
Most
aspects
of
Vedic
science
like
the
practice
of
yoga,
meditation,
mantra
can
be
found
in
the
Rig
Veda
and
still
use
many
terms
that
come
from
it.
Hymns
that
were
chanted
during
social
functions
and
religious
ceremonies
were
compiled
by
Vaisampayana
and
called
the
Yajus
mantra
Samhita
(Yajur
Veda).
The
Yajur
Veda
viewed
from
a
surface
perspective
is
the
Veda
of
ritual.
On
an
inner
level,
it
sets
forth
yogic
practice
for
purifying
the
mind
and
awakening
the
inner
consciousness.
It
was
the
primary
Veda
used
by
the
priests
in
ancient
India
and
has
much
in
common
with
the
Egyptian
Book
of
the
Dead.
The
purpose
of
the
ritual
is
to
put
together
and
recreate
within
our
selves
the
Cosmic
Person
‐
1
Indra.
The
ritual
is
used
to
recreate
the
universe
within
our
own
psyche
and
thereby
unite
the
individual
with
the
Universal.
Its
series
of
sacrifices
culminate
in
the
Atmayajna
or
the
self‐ sacrifice
wherein
the
ego
is
offered
up
to
the
Divine.
Vedic
hymns
that
were
set
to
music
and
poetry
are
said
to
have
been
compiled
by
Jaimini
and
were
called
Saman
or
Sama
Veda.
The
Sama
Veda
is
the
Yoga
of
Song.
It
consists
of
various
hymns
of
the
Rig
Veda
put
to
a
different
and
more
musical
chant.
Hence
the
text
of
the
Sama
Veda
is
a
reduced
version
of
the
Rig
Veda.
Sumantu
compiled
the
fourth
collection
of
hymns,
the
Atharva
mantra
Samhita
(Atharva
Veda)
are
hymns
pertaining
to
incantations,
magic,
certain
aspects
of
healing
and
other
related
topics.
While
some
do
not
accept
this
as
a
fourth
Veda,
it
none‐the
less‐
is
an
important
and
ancient
collection
of
hymns.
Interestingly
enough
Atharvan
is
also
an
important
figure
in
the
Zoroastrian
religion.
Atar
is
the
Persian
name
for
fire
and
the
Atharvan
is
the
fire
priest.
The
deities
of
the
Atharva
Veda
are
also
the
same
as
the
Rig
Veda
although
Rudra‐Shiva
assumes
a
more
visible
role.
Over
time,
the
compilations
of
these
Samhitas
were
followed
by
visionary
commentary
and
explanation
in
an
effort
to
create
more
understanding
of
the
fundamental
hymns.
These
are
the
texts
that
make
up
the
rest
of
the
body
of
literature
called
Vedas.
The
original
hymns
of
the
Veda
were
said
to
have
been
cognized
or
revealed
by
sages
called
Rishis
or
Rikshas.
The
Veda
itself
reveals
the
source
of
Vedic
knowledge:
Richo
akshare
parame
vyoman
–
“the
riks
abide
in
the
immutable
supreme
Space
(parame
vyoman)
where
are
seated
all
the
Devas
or
luminaries.
Rig
Ved
1.164.39.
The
term
riksha
or
rishi
comes
from
the
concept
of
the
Riks
as
the
source
of
the
Veda.
The
Rishi
or
Riksha
is
the
seer
or
revealer
of
this
truth.
The
Rig
Veda
or
Rik
Veda
derives
its
name
from
this
term
also.
There
has
been
a
general
habit
of
translating
the
Rik
Veda
without
full
understanding
of
the
technical
significance
of
some
of
the
terms.
With
our
knowledge
of
Pranava
Veda,
Mayonic
Science
and
Vaastu
Shastras
we
can
begin
to
understand
the
Vedas
more
deeply.
The
Rishi
Mayan
is
the
original
Rishi
of
all
of
the
Veda.
The
Rishi,
Mayan,
cognized
or
perceived
the
revelation
of
wisdom
from
this
plane
and
transcribed
it
into
verses
or
mantras
with
appropriate
words/
sounds
and
meters.
The
process
of
transformation
of
the
revelation
into
verse
is
mentioned
in
many
mantras
or
verses
of
the
Rig
Veda.
For
example
RV
9.114.2
says,
“They
(rishis)
chanted
the
mantras
carved
out
of
the
heart.
This
carving
out
of
the
heart
is
actually
putting
boundaries
or
confining
the
impulses
or
waveforms
that
exist
in
Atman
or
Brahmam
–
the
Riks.
Synonyms
for
carved
are
engraved
and
imprinted.
The
term
carved
in
this
context
then
implies
that
the
Rishis
chanted
hymns
that
were
imprinted
in
their
heart.
Certain
members
of
the
Vishwakarma
tradition
hold
that
Mayan
chanted
the
Pranava
Veda
and
other
mantras
and
his
incantations
were
memorized
in
a
piecemeal
fashion
by
people
serving
him
and
his
yagyas
–
basically
fire
tenders
and
janitors.
If
we
take
the
perspective
that
this
is
2
true,
then
we
can
view
hymns
of
the
Veda
in
an
entirely
different
light
then
other
scholars.
In
other
words,
we
can
understand
technical
meanings
of
various
hymns
and
apply
that
understanding
to
the
overall
main
concepts
of
the
Veda.
Mayan
(circa
10,000
B.C.)
perceived
One
Being,
One
Source
of
all.
He
may
be
the
most
ancient
source
of
the
knowledge
of
On
Supreme
Being.
His
concept
that
there
was
one
Reality
is
echoed
in
all
of
the
Veda
and
is
one
of
the
four
primary
concepts
of
the
Veda
(Points
1.
and
4.
above).
He
perceived
that
within
that
one
reality
all
knowledge
and
all
possibilities
exist.
He
saw
that
The
One
Reality
was
is
love
with
its
own
beauty
(that
being
the
beauty
of
its
infinite
potential)
and
It
wants
to
savor
or
experience
that
Beauty.
In
its
desire
to
do
that
It
began
manifesting
Its
beauty
within
itself.
The
first
stage
of
the
manifestation
is
pulse
or
Absolute
Time
(also
called
frequency).
As
pulse
occurs,
OM
Light
is
emanated
within
the
body
of
It
–
Consciousness
(which
by
its
nature
is
luminous).
This
is
the
Light
spoken
of
in
the
Veda
(Points
1.
and
4.
above).
As
light
moves
in
pulse,
Sound
occurs.
This
Light
is
not
mentioned
directly
as
OM
Light
but
it
is
referred
to
in
the
Veda.
Sound
is
referred
to
directly
as
OM.
This
important
point
brings
out
the
idea
that
the
knowledge
of
Mayan
in
the
Pranava
Veda
was
not
fully
understood
and
replicated
piecemeal
in
the
other
Veda.
From
light
and
sound
primeval
gleams
of
Light
microforms
are
produced.
These
microforms
are
called
Riks
or
Devas/Luminaries
(The
Riks:
Primeval
Gleams
of
Light
and
Life;
T.
Paramasiva
Iyer,
Bangalore,
1911).
These
Luminaries
are
the
very
same
luminaries
annotated
within
the
padas
or
modules
of
the
Vaastu
Purusha
Mandala.
It
is
these
Luminaries
or
Riks
that
contain
the
knowledge
of
The
One
or
the
Divine
as
stated
in
the
hymn
Richo
akshare
parame
vyoman
–
“the
riks
abide
in
the
immutable
supreme
Space
(parame
vyoman)
where
are
seated
all
the
Devas
or
luminaries.
Rig
Ved
1.164.39.
The
Vaastu
Purusha
Mandala
is
nothing
other
than
a
diagram
of
the
Supreme
Space.
It
is
Space
or
Consciousness
(Brahmam)
that
has
divided
itself
or
individuated
itself
into
eighty‐one
units
called
pada
devatas
or
Luminaries
–
Riks.
It
is
these
Luminaries
or
Devas
that
we
must
summon
to
over
come
the
darkness
that
overlays
the
Light
of
Consciousness
(point
3.
above).
We
do
this
by
summoning
the
One
Reality
–
the
Riks
follow.
This
is
what
we
do
in
the
Vaastu
Puja.
We
summon
the
One
Reality
–
Vaastu
Purusha
and
the
Luminaries
awaken
within
the
Vaastu
Purusha
Mandala.
The
fundamental
crux
of
Vastu
Science
and
Vaastu
Science
and
Technology
is
that
Mayan
perceived
that
there
is
one
force,
one
fundamental
first
Principle
from
which
all
life
emerges,
and
in
which
all
life
resides
and
ultimately
returns
to
in
its
Primal
state
of
Pure
Energy.
He
named
this
principle
Brahmam.
He
saw
that
Brahmam
(Absolute
Space,
Consciousness,
Potential
Energy)
by
its
own
initiative,
goes
through
a
specific
process
to
transform
and
3
manifest
itself
as
the
material
world
and
its
objects
–
Kinetic
energy.
Mayan
perceived
that
the
process
was
accomplished
through
a
mathematical
order
and
that
that
order
could
be
replicated
by
humans
to
unfold
specific
qualities
of
Brahmam
that
would
vibrate
in
a
form
that
brought
health,
happiness
and
spiritual
bliss
to
those
who
partook
in
that
form.
That
form
could
be
dance,
poetry,
music,
sculpture,
or
architecture.
Building
a
Vaastu
house,
temple
or
other
structure
is
a
direct
concretization
of
summoning
The
One
–
Brahmam
and
the
Luminaries.
This
form
then
helps
us,
through
the
principle
of
resonance
or
Bhakti,
to
overcome
the
darkness
that
obscures
our
inner
Divine
Light.
As
this
occurs,
true
knowledge
is
revealed
to
us
‐
“He
who
is
awake,
the
Rikshas
seek
him
out.”
(Rig
Veda).
This
principle
of
resonance
is
a
key
idea
developed
by
Mayan.
The
principle
is
simple:
we
build
a
building
that
conforms
with
the
Cosmic
pattern
of
the
transformation
of
energy
(consciousness)
into
matter
(material
world)
as
articulated
in
Pranava
Veda
and
Vaastu
Shastras
and
the
Luminaries
will
awaken
in
that
built
space.
Because
that
space
is
built
using
the
Cosmic
order
or
Mayonic
Order,
it
will
become
a
living
Being
and
vibrate
with
specific
qualities
of
the
Divine
articulated
through
the
building
codes
put
forth
by
Mayan.
When
a
person
enters
that
building
(or
is
near
that
building)
the
inner
being
of
the
person
begins
to
vibrate
in
the
same
frequency
as
the
building.
Just
as
the
Riks
or
Luminaries
reveal
their
selves
within
the
built
space
due
to
the
application
of
Mayan’s
building
codes,
they
also
reveal
their
selves
within
the
inner
space
of
the
individual.
"...If
a
part
of
free
space
is
isolated
and
confined
into
a
four
walled
structure
called
a
building,
it
becomes
a
living
organism
and
the
space
enclosed
will
start
vibrating
in
a
particular
order.
If
such
a
building
is
designed
to
vibrate
in
the
same
numerical
order
as
that
of
the
indweller,
the
resultant
phenomenon
is
that
he
will
experience
harmony
or
perfect
union
with
the
Universal
Self..."
Dr.
V.
Ganapati
Sthapati
"The
embodied
energy
is
Vaastu
Purusha
Mandala
or
the
Creative
Essence
made
manifest
on
the
physical
plane.
The
space
enclosed
in
a
building
is
Praasaada
Purusha
Mandala
or
"energized
building."
Such
a
building
is
a
living
organism
built
of
musical
units
of
measure.
These
units
correspond
with
the
primal
vibrations
of
the
cosmos
itself."
Brahmarishi
Mayan,
circa
10,500
BC
"In
the
heart
of
the
cave
of
the
body
there
is
inner
space
and
in
that
inner‐space
there
is
a
vibrant
thread
of
consciousness.
It
is
this
thread
of
consciousness
that
functions
as
the
musical
string
of
the
bodily
instrument.
The
structure
of
the
vaastu
inspired
building
vibrates
with
cosmic
energy
and
the
bodily
instruments
resonates
with
this
vibration.
To
create
and
offer
the
house
of
supreme
bliss,
and
to
enable
us
to
experience
that
supreme
bliss
here
in
this
mundane
house
itself
‐
these
are
the
prime
motives
of
Vaastu
science"
Dr.
V.
Ganapati
Sthapati
4
The
famous
Vedic
mantra,
“He
who
is
awake,
the
Rikshas
seek
him
out”
has
also
been
translated
as:
"The
Vedic
mantras
are
in
the
never‐decaying
remotest
Space,
wherein
the
Devas
(Luminaries)
reside.
One
who
does
not
know
that,
what
will
he
do
with
the
Vedic
mantras?
One
who
knows
that,
the
Devas
stay
with
him
(seek
him)."
(Rig
Veda
1.164.39)
The
unveiling
of
this
knowledge
and
experience
of
Light
through
the
Riks
via
the
application
of
Mayan’s
building
codes,
unites
us
with
the
Supreme
and
our
seeking
after
the
attainment
of
Truth,
Immortality,
and
Light
is
fulfilled
(point
1.
above).
As
we
come
to
understand
the
cognitions
of
Mayan,
we
find
that
our
identity
with
the
material
becomes
more
fully
understood
to
be
in
actuality
identity
with
the
Spiritual
because
the
entire
material
world
is
simply
a
frequency
of
Consciousness
within
the
body
of
Consciousness
or
Brahmam.
There
is
in
fact
no
illusion.
Everything
is
Consciousness
itself.
The
material
world
is
a
fluctuation
of
primal
Light
and
Sound
in
the
body
of
Consciousness.
Thus,
we
can
say
that
the
Veda
is
a
verification
of
the
knowledge
found
in
Pranava
Veda
and
the
application
of
Vaastu
Shastra
is
the
means
to
the
fulfillment
of
the
knowledge
and
goals
of
the
Veda.
As
Vaastu
consultants,
it
is
our
obligation
to
modify
human
thought
regarding
Brahmam,
spirituality,
Vastu,
Vaastu,
and
building
architecture
of
Sthapatya
Veda.
We
must
promote
the
teachings
of
Mayan
as
articulated
in
the
Aintiram,
Pranava
Veda,
Mayagama,
Mayamata
and
texts
given
to
us
by
Dr.
V.
Ganapati
Sthapati,
Vaastu
Vyasa.
We
must
gain
a
facile
and
plastic
intellect
that
can
hold
a
broad
range
of
ideas
that
encompass
the
principles
of
how
the
Unmanifest
Brahmam
unfolds
itself
in
the
immaterial
and
material
worlds.
We
must
gain
the
skill
to
use
the
intrinsic
order
to
build
buildings
that
Consciousness
itself
uses
to
build
Life
itself.
The
main
constructs
contained
in
the
Veda
mentioned
earlier
in
this
paper
are
fulfilled
through
Mayonic
Science
and
Technology.
As
we
propagate
this
theme,
we
must
understand
the
import
of
our
work
and
remain
faithful
to
the
purity
of
the
teaching.
They
indeed
were
comrades
of
the
gods,
Possessed
of
Truth,
the
poets
of
old:
The
fathers
found
the
hidden
light
And
with
true
prayer
brought
forth
the
dawn.
(VII,
76,
4)
(Rig
Veda)
It
is
our
duty
as
those
who
are
now
possessed
of
Truth
to
propagate
the
knowledge
of
the
hidden
light
and
through
true
prayer
(Bhakti,
resonance)
bring
forth
the
dawn.
5
