Purusa and Prakrti: Creation.
The starting point is Brahma, one, indivisible, without attributes, Nirguna Brahma. Here there is infinite peace. The three gunas of Prakrti, the binding aspect of Brahma, are balanced. They flow linearly creating triagonal or other poligonal patterns, without clash, producing no waves or vibrations. In this way Prakrti is sheltered in Purusa, there is as yet no creation, no object or subject, and Prakrti is as yet unmanifest.
As the waves of the gunas come together they tend to form triangles, and gradually all the other polygons transform into triangles (the most stable of structures). The network of these triangles form the matrix, or womb, from which creation will flow. Although they are infinite they are all centered on Purusa. This is the first stage in the crystallization process, in which Prakrti is encircling Purusa with her forces, but although Purusa is no longer unaffected by the gunas, he still controls them. The gunas now have separate identities and the triangles are vortices in which they transform into one another, satya to rajas to tamas, and back again, still in perfect balance, without issue or result.
The actual expression of creation is called Saguna Brahma, or Brahma qualified by the gunas. These forces of Prakrti struggle always for dominance, until at some point there is an imbalance in the equilibrium of the triangular matrix and a resultant force erupts from one of the vertices. This point is called the `seed of desire' and is the origin of the manifest universe in which Purusa is bound by Prakrti, who now has the scope for expression. This is the process by which the manifest creation comes to be imagined in the mind of God.
Saguna Brahma forms within Nirguna Brahma as in certain parts of Nirguna Brahma Prakrti (via the gunas) begins to bind Purusa. This is analogous to the condensation of galaxies or solar systems from large quasi-homogeneous dust clouds, or to the growth of crystals from seeds in a solution. Prakrti only extends to the qualified portions of Brahma and operates only with the permission of Purusa.
The first expression is dominated by satva guna as the sentient force is the first to bind Purusa. It is the first Cosmic thought and flows in a straight line, indicating a direction, as there is no other force to disturb it. This is also the nature of the sentient force. The sound of this initial linear vibration is AUM, the Omkara, which can be `heard' but not spoken. The sounds A, U, M, are the roots of creation, maintenance, and destruction in the manifest universe. It is related to the Judeo-Christian Amen. This first vibration is what St. John refers to: `In the beginning there was the word...'.
The tangential point, the only point of contact between Saguna and Nirguna Brahma is called Taraka Brahma, the Liberating Brahma. This is the heart of the true Guru.
Even though the expressed universe is fundamentally one, it has the dual aspect of Consciousness and Energy, Purusa and Prakrti, Shiva and Shakti, male and female, yin and yang, the manifested and unmanifested. Witness-ship is with Purusa, while thought and action are with Prakrti.
Purusa is also called Atman, and as such is comprised of all the individual unit atmans.
Purusa forms the nucleus of the universe, around which
the binding and unbinding actions of Prakrti are like
centripetal and centrifugal forces. This combination of
saincara and pratisaincara form Brahmachakra,
the circle of creation. These processes are always going on,
some aspects of Purusa being further bound and others being
unbound all at the same time. The process of saincara
occurs when desire is born and grows. In pratisaincara
detachment is growing.
Prakrti acts through three forces, the
gunas, which serve to bind Saguna Brahma and to produce
the manifest universe. They are Satvas, Rajas, and Tamas, in
order of density, or operation. This process is rooted in the
linear force emerging from the point of the triangle, the
controlling point of the manifest universe, called
shambhuliunga. In the unit entity also there is a controlling
point which is the pineal gland.
As the Gunas progressively bind Purusa several stages are
produced. First a sense of existence arises, Mahattattva the result of the
binding by satvaguna. Then comes a sense of doer-ship or
authorship, Ahamtattva the
result of the binding by rajaguna. Finally comes the crudest
objective aspect of the subjective universe, citta (mind-stuff) which is
created by tamaguna.
During this struggle and clash between the gunas, the
original straight line flow from the triangle of forces
becomes curved, the vibration now has a wavelength. As the
cruder and cruder forces dominate the vibration becomes
faster and the wavelength shorter, the curvature increases.
As each wave causes the next cruder wave, it will be similar,
though not identical to its cause. This is called the
"similarity of curvatures". Entities or objects that are
near each other in creation will likewise appear similar,
while those that are far removed may appear quite different.
Thus while all are in fact related, the myriad forms of the
physcial universe are unfolded.
The characteristics of this process are expansion of
Saguna Brahma away from the Cosmic nucleus and the increasingly
curved nature of the vibrations, i.e. the denser, cruder,
forms are of a higher frequency. [Is there a problem here
in that in physics higher energy is higher frequency? In
the big bang there is a motion from higher energies to
lower, from smaller particles to larger (atoms to planets).
This would suggest a process from high frequency to low,
as is maintained by the newage folks? See
also.]
In the fully bound state there appears the physical
universe. This is perceived by the unit consciousness as
the five fundamental factors, via
the indryas and the tanmatras (the sense organs and physical
inferences). Reversing this process the physical aspects
are blended into the mind, which is then blended back into
Nirguna Brahma.
Eventually things are as dense as they can get. If the
solid factor predominates then an explosion can take place,
in which it is broken up into the subtler factors and things
continue. An example of this is the nova and super-nova
processes. When the factors are more balanced then unit life
can appear. The pressure is generated from the external
attributional flows, i.e. the tanmattras or wave energy.
This manifest universe, or the mind of God, is also
described as being composed of seven
worlds or lokas.
The internal friction gives rise to prana or bala, energy
or power. Prana is found in all objects in the universe, the
result of the internal clash of the gunas. The prana arises
in two forms, centripetal and centrifugal, the tendancies
toward contraction and expansion.
The balance of interior and exterior forces in a physical
structure can form interior forces which have a nucleus.
Each of the factors can have its own nucleus. When a common
nucleus is formed then pranah (vital energy) is formed. This
is the collection of the 10 vayus.
The balance of the interior and exterior forces, and the
proportions of the five factors determine wether an object
will explode or otherwise come apart, or generate life.
While the source or controlling point of life is called the
shambhuliunga the last, or end point in saincara (and the starting
point for pratisaincara) is called svayambhuliunga. In the unit
being this is the point at the base of the spine, the muladhara chakra where the kula kundalini, the coiled serpent
lies, waiting to be wakened.
Excess energy and internal friction can lead to the powdering
of material and the formation of ectoplasmic particles, cittanu,
mind-stuff. We are now on the evolution back towards Purusa. The
sum of the particles of cittanu make up the unit citta and a sense
of mind develops. It is at this point that the
unit kosas begin to appear.
This process is said to occur due to the action of an introversial
force (relative to the cosmic nucleus, Parama Purusa) which is called
vidya shakti. This attracts the unit consciousness back to the Cosmic
consciousness.
As the organism evolves, physical clash gives way to mental clash,
which in turn gives way to spiritual clash. Just as physical clash
leads to the emergence of citta and then aham, mental clash develops
aham (ego) and then mahat, while spiritual clash develops mahat and
takes us back to the atman via sadhana. There are changes in the
physical structure that must also occur as the mind evolves, such as
developing increasingly complex nervous and
glandular systems. This is known as psycho-physical parallelism,
which must be roughly maintained for the health of the organism. As
showed by Gopi Krishna's experience physical changes can take place
within a single lifetime. The number of vrttis (mental tendencies)
also increase.
In this process of mental evolution the wavelength of the mind is
getting increasingly longer, the frequency lower (P. R. Sakar). This
agrees with brain wave measurements of meditating yogis etc. The
deeper the state the lower the frequency. Philosophically this is due
to the increased size of the mind as it expands, so simple standing
waves with a constant number of nodes have a longer frequency. Compare
different sized drums. (See also a
comparison with psychic systems).
It is said that bodhi helps to take the mind towards the Supreme.
Sadhana is the process by which the
impurities, or distortions, of the mental layers due to the stored
samskaras are released, allowing the
Paramatman to reflect clearly off the unit mind. As this process
progresses, the jiivatman becomes increasing the similar to the
Paramatman.
When the aham and citta merge into the mahat, and the unit mahat, or I
feeling merges in the cosmic Mahat, then it is called savikalpa samadhi. This means there
is a single object of thought, the Supreme. There are several
stages to savikalpa samadhi. When this state is attained by a
soul with no remaining samsakras then it can be maintained
and liberation (mukti) has been attained. This is not
complete or final as the merger is with Saguna Brahma which
can create anew.
When the mahat merges into the
atman then there is nirvikalpa
samadhi. This completes the circle of creation. This state is
beyond words, in fact it is beyond mind and cannot be comprehended
or experienced by the mind. This state is only known by the lasting
feeling of bliss that remains when one returns. This state is also
beyond the power of the gunas, and when entered by a soul with no
remaining samaskaras it is nirvana, permanent liberation. It is
possible for the soul to create a new physical form, assuming a
voluntary samsakra in order to perform some chosen task in the
world.
The Binding of Purusa by the Gunas: Saincara
The Generation of Life
The Freeing of Purusa from the Gunas: Pratisaincara
Merging in the Source: Samadhi
