The 5 Stages of the Creation of the Universe

The Creation of the Universe

The Transcendent Entity is one Infinite. Its immanent principles are the:

• sentient
• mutative
• static.

These forces are naturally belligerent. Their direction is haphazard, forming infinite figures with innumerable sides.

Stage 0: Nirguna (Anucchúnyá Prakrti)

Prakrti here is anucchúnyá. Brahma here is objectless. This is because there is no subject or object.

Therefore, Brahma is called nirguńa, “beyond all the attributes” of Prakrti. Here, there is not even the seed of creation.

Stage 1: Svarúpa Parińáma (Prakrti)

If more than two forces are acting at a place, the forces tend to become triangular. These belligerent forces, therefore, make a triangle of forces.

In the initial stage, there is balance in the triangular figure.

The hectagon, septagon and other multi-sided figures have been transformed into triangles of forces. But no result is formed because of proper adjustment of the 3 forces.

In this state of equilibrium, the triple qualities of Prakrti exist, but in a balanced state.

This state, however, differs from the previous one because:

• a triangle of forces has been formed
• the sentient, mutative and static forces are clearly distinguishable.

In the previous stage, the forces had no clear identity. They were flowing without any feelings.

But in this triangular stage, there is a constant exchange of identities amongst the 3 forces.

• This mutual exchange or transformation is called svarúpa parińáma.

The conversion involves no bondage. The sentient is penetrating into the mutative, the mutative into the static and so on.

• But there is a perfect balance.

The balanced Prakrti is simply called “Prakrti” (without any adjective).

Puruśa is the fundamental entity at every stage.

When He gets encircled by the triangle of forces, no resultant force has formed. But there is a theoretical difference between:

• Consciousness in Stage 1 when Prakrti was anucchúnyá
• Consciousness in Stage 1 when Prakrti is a triangle of forces.

In Stage 1, Consciouness:

• is in a theoretical bondage of the three forces
• has a chance of being expressed.

A this Stage:

• Consciousness is called Shiva.
• Prakrti is called Shivánii or Kaośikii

Kaosikii means originator of stages. This is because Prakrti is the origin of the stages of evolution.

The difference between Shiva and Shivánii here is merely theoretical because no actual manifestation has occurred.

• The practical difference between Puruśa and Prakrti begins when a resultant of forces is formed.

Stage 2: Biija – Seed of Desire

Lack of equilibrium in the 3 forces causes this resultant. The metamorphosis of Consciousness starts due to activation by this Prakrti.

“Biija” is where the resultant force bursts out. In Tantra, it is called “kámabiija”. Here lies the innate desire of creation. This point is:

• static
• dominated by Avidyámáyá and rests within its scope of activity.

The Cosmic desire is in this point. It thus can also be called “icchábiija” or “seed of desire”.

This means “Shiva, the Transcendental Entity encircled in the triangle of forces, and Shakti, or Prakrti, on being acted and reacted within themselves, are the cause of the divine desire of creation.”

Stage 3: Náda – Sentient Expression

The next stage after this point is the expression of desire or the expression of the resultant force. This must be in a straight line (jiṋánashakti náda) because every force expresses itself by a direction.

Philosophically, even though the point is dominated by the static force, further expression is due to the sentient force.

Prakrti has a tremendous force but is mainly sentient at this stage, even though the mutative is well active within it.

At this stage, the flow of expression must, therefore, be in a straight line, because the sentient-dominated force itself must be a straight line.

Stage 4: Kalá – Waves

Prakrti by nature merges Herself in Puruśabháva regularly but by degrees.

Hence the flow changes and the force of expression gradually becomes less and less. There is also a never-ending clash amongst the belligerent forces of Prakrti, due to which internal friction increases.

Thus, due to gradual merger of Prakrti and growing internal friction (known as guńakśobha in Tantra) within Prakrti, the flow ceases to be in a straight line. It takes up a curvature and attains a wavelength.

The first curvature formed is called kalá (kriyá shakti). Prakrti is active from kámabiija to the kalá and is called Bhaeravii in the náda stage, and Puruśa is termed Bhaerava.

The conquest of the mutative over the sentient and the gradual movement towards domination (second occasion) by the static force results in curvatures following the preceding curvature.

Stage 5: Sadrsha parinama – Creation

Kalá is followed by further formation of curvatures one after another.

• But each succeeding curve is not necessarily of the same wavelength as the preceding one.

In fact, the difference goes on increasing as the wavelength continues to decrease.*

This sequence of curvatures is known as sadrsha parińáma.

Here, the static-dominated mutative Prakrti is responsible for the expression of the universe.

• The universe gets created.

Prakrti responsible for this creation or metamorphosis is known as Bhavánii.

• She is the energy of evolution.

The metamorphosed Puruśabháva under the influence of Bhavánii is called Bhava.

• In Sanskrit, bhava means “to become”.

Here, Puruśa has become the universe of creation.

• Therefore, Purusa is called Bhava.

The practical difference between Bhava and Bhavánii is the maximum

• Whereas the difference between Bhaerava and Bhaeravii was tending from the theoretical to the practical aspect.

Chapter 1 explained that the whole universe is the thought-projection of the Cosmic Mind, or Macrocosm.

The projection of Macrocosm towards expression is a singular positive approach by which the Cosmos appears to have taken the shape of this universe.

In this path of evolutionary expression, the human physique gets its existence at a later stage of the formation of the curvatures.

The complexity of the physical curvature increases. Yet it is very near the point of its descent.

The mental body is much more subtle.

• By sádhaná, or spiritual practice, it can trespass and counteract the force of Avidyámáyá.
• It can proceed forth to come under the influence of Vidyámáyá, the force of Cosmic attraction.
• Mental liberation, or mukti, is possible this way.

Moksa is non-qualified liberation.

• It is only possible if the mental body, starting from the crudest mental subjectivity of the physical body, can, by any force, retrace against the singular positive force emanating due to the thought-projection of the Macrocosm.

This force against the singular positive force must be a negative one.

Hence the path of non-qualified spiritual practice which can reach final mokśa is always the path of negativity.

Kundalinii

The kulakuńd́alinii, the “coiled serpentine”, is the theoretical negative force of the unit body.

• This is why it is different for each individual.

Its fundamental negativity tends towards the final merger into Consciousness for liberation.

The sádhaná is for a psycho-physical liberation in the initial stage.

• Its starting-point must be in the crudest manifestation.
• It must reside in that portion of the physical body from which the crudest matter (kśititattva) of the body is controlled.

The starting-point of the kulakuńd́alinii, therefore, is in the múládhára chakra.

• It is fundamentally negative in character.
• Its starting-point is the negative-seed-of-desire-for-action-of-the-living-being.
• This seed of action in the living thing is like the positive-seed-of-the-desire-of-the-Cosmic-Being.

The arena in which the kulakuńd́alinii resides is known as káma-piitha.

• The starting-point of the fundamental positivity, that is, the kámabiija of the Cosmic Being, is on the back of Shambhúliuṋga
• The starting-point of the fundamental negativity is on the back of Svayambhúliuṋga.

A yoga sádhaka practises the scientific method of spiritual approach with the help of this kulakuńd́alinii.

Within the self of the yoga sádhaka, the force of fundamental negativity fights out and aggressively rises up against the force of Avidyámáyá.

• Thereby, it gets domination over the flow of fundamental positivity.

This path of non-compromising aggressive spirituality is the only way to ultimate oneness with Infinite Consciousness.

3 June 1959, Jamalpur