Levels of Consciousness:-

The two phases of the (pulsation of consciousness from inner to outer and outer to inner are equivalent respectively to the processes of  self-limitation or coagulation of consciousness and the dissolution of the gross into the subtler forms of consciousness. They represent the sequence of descent into matter and ascent into consciousness. As consciousness descends, it manifestations become increasingly subject to the power of natural law and so on progressively form conditioned. Conversely, as it ascends, it frees itself, step by step, of the constraints until it reaches its fullest manifestation as the absolute beyond all relativity. Therefore, from one point of view, we can think of the process of descent as a movement into the fettered condition and the process of ascent as the movement to wards liberation. This is how it appears to those who have not realized the true nature of the pulse of consciousness-spanda in its two phases. For the enlightened however, these movements represent the spontaneous activity of consciousness. Creation is the manifestation of difference within the unity of consciousness through which it immanentalises into its cosmic form. Destruction is the reverse of this, diversity merges into unity and consciousness assumes its transcendental formless aspect. The two aspects represents, respectively, the lower (apara) and supreme (para) forms of Shiva.

Since body and world are the immediate and mediate objectification of the will that has in itself no form but only expression, there then exists the low of correspondence between body and world; and the Agamic lore has envisaged the seven expressions of the Transcendent Will that has condensed into seven dynamic points or force centres in the body corresponding to the seven planes or worlds. We ought to regards them as independent yet interpenetrating each other and if we so regard the gradations of worlds or planes, we see them as a great connected complex movement. The higher precipitate their influences on the lower, the lower react to the higher and develop or manifest in themselves within their own formula something that corresponds to the superior power and its actions. The material world has evolved life in obedience to a pressure from the vital place, mind in obedience to a pressure from to mental and so on. But this must not be taken in too rigid and mechanical sense. It is an immense plastic movement full of the play of possibilities and must be seized by flexible and subtle sense in the seeing consciousness.

The path of the Soul’s ascent to union with the Divine must then be litenally a transcendence. It is a journey upward and inward, through a long series of intermediate states or worlds till, having traversed the seven-force centres, the soul of last arrives in occult language at the crown of cosmic vastness informed with supra-mental, super-conscious force.

On the micro level hindu science specifies five different koshasor envelopes of the human body. These are Annamaya kosha, Pranamaya kosha, Manomaya kosha, Vijnanamaya Kosha and Anandamaya kosha. The Annamaya kosha ,the material body, consists of the five elements or Bhutas, as they are called, viz, earth, water, fire , air and ether. The Pranamaya kosha includes the ten senses, which are formed of prana or vital breath. It belongs to subtle manifestation. The Manomaya kosha is the actual mental body with its processes, its doubts and its wandering thoughts. The mind is the faculty which discriminates between the physical sensations of the five perceptive senses. It can be modified and rendered suppliant. The Vijnanamaya kosha directly reflects the Buddhi of the Karana Sharira. It gets in contact with outside objects through the five tanmatras or the principles of the five senses of man. The Annandmaya kosha is the centre of Anandam.

The three states of Jagrata, Svapna and Sudhupti can be attained according as the vital principle is centred in the Sthula, Linga and Karana – Sharira respectively. In the Jagrata or the waking state, the human being is fully conscious of the ego, the sense of individuality. The mind believes that it alone is the Supreme Principle and that after its disappearance at death nothing remains. Above this state is the Svapna (dream) state. In this state, the Jiva or the vital principle retires into the subtle bodies. Normally this state is attained in sleep. The subtle bodies then experience freely the conditions of subtle planes. The beings inhabiting these planes really live. The so-called dead man dwells in this subtle plane waiting to resume a physical form. “After death just as the material body reverts to nature and serves again to build the physical supports of life, so the subtle bodies dissolve into the planes of matter corresponding to those to which they impart a very strong impregnation proceeding from the beings whose envelopes they were. When the human being is born again, these subtle elements return to him according to the Karma law of affinity and sometimes bring contrary tendencies, contradictory urges and diverse personalities in the same human being,” says Bose and Haldar.[1] Thus this explains the law of re-birth after death and so on until liberation is attained.

The third state, which is attained when a man attains beatitude. This state is attained by identification with the Higher Self, the living immortal Atma. By reaching this state the human being is liberated from the bonds of physical and subtle bodies.

All evolution is really a descent, a decent of the Transcendent Will into dynamic points or force centres in the human body. The seventh centre is the thousand petalled lotus or saharara charka, the coronal, at the top of the head which corresponds with the Satyaloka, the world of true existence, where the will dwells upon Sat or pure existence as its basis. The sixth centre is the Ajna charka, the frontal between the eyebrows which corresponds with Tapoloka, the world of energy of self-conscience where the will dwells upon the active power of consciousness as its basis. The fifth centre is Vishuddha Chakra, the laryngeal, at the throat which corresponds with Jnanaloka, the world of creative delight, where the Will dwells upon active delight of being as its basis. The fourth centre is Anahata Chakra, cardiac, at the heart which corresponds with Maharloka, the world of large consciousness, where the Will dwells upon pure idea as its basis. The third centre in Manipuraka Chakra, the umbilical, at the navel, which corresponds with Svaloka, the world of pure mentality, where the Will dwells upon the mind as its basis. The second centre is Swadhisthana Chakra, the spleenic, at the spleen which corresponds with Bhuvarloka, the world of free becoming in form, where the Will dwells upon life as its basis. The first centre is Adhara Chakra, the basic, at the base of the spine which corresponds with Bhurloka, the material world, where the will always dwells upon matter as its basis.

Matter is the first basis of like for the evolving human consciousness and the Upanishads image it as the foot stool of Brahman. What we call physical matter is only a limited mode of motion in a space filling Substance. Other modes of motion we take as light sound, electricity etc. but in a last sense it is consciousness and consciousness alone which assigns to these modes their respective values, calling some of them matter and others force. What we refer to as other planes of Substance, are simply other modes of motion, of other forms in and of the primordial substance. It is just as easy for consciousness to make an objective world and substantive bodies out of any other of the se modes and forms, as it is to make up our present world of physical perceptions. All worlds we conceive are made in consciousness on precisely the same terms.

Since the path of the soul’s ascent to union with the Divine is a journey upward and inward in the Bhurloka, in the material world or the physical consciousness; the soul becomes the material being; Bhurvaloka or the vital consciousness; the soul becomes the vital being; in the Svarloka or in the mental consciousness, the soul becomes the mental being. In the maharloka or supra intellectual consciousness. The soul becomes the ideal being. In the Jnanaloka or the consciousness proper to the universal beatitude, the soul becomes the all enjoying and all productive being. In the Tapoloka or in the consciousness proper to the infinite self awareness, the soul becomes the all conscious being. In the Satyaloka or the consciousness proper to the state of pure existence, the soul becomes the pure being. Man, being one in his soul with the Supreme who inhabits all worlds and yet exceeds them, can live in any one of these states of consciousness and partake of its experiences. He can be anything he wills from the material to the spiritual being. Hence the state of the Will is a heirarchy which is composed by a descending and an ascending movement, of which spirit and matter are the highest and lowest terms.

 The manifestation is the descent of the transcendent Will into the graded planes. But in each further descent there is a further limitation not only of the forms but also of the will. Kumaraswamiji writes:

‘…. The Agamic lore is justified in speaking of this manifestation as higher and lower, as Urdhva Srishti and Adhah Srishti which respectively stand for the  higher lemisphere of Satyaloka, Tapoloka, Jnanaloka, that is Sat, Chit – Ananda and for the lower hemisphere of Bhuloka, Bhuvarloka, Swarloka, that is matter life mind, Sattva Rajas, Tamas. All manifestation proceeds then by the two terms Vidya and Avidya the consciousness of unity and the consciousness of diversity.”[2]

They are the twin aspects of Chit-Shakti, the formative self-conception of the Absolute. But the soul depends on and moves between the dual principle of unity and multiplicity. Starting from the essential oneness to the resultant multiplicity, it comprehends all things as the one in its manifold aspects and apprehends separately all things as objects of its will and knowledge.

According to Virashavism, Amma or Chit Shakit is, in the words of the Gita, Para Prakriti or in the words of the Agama Urdhva Sristi, the highest creation, characterized by the consciousness of unity; Unity is the fundamental fact without which all multiplicity would be unreal and an impossible illusion. Multiplicity is implicit or explicit in unity without which unity would be either a void of non-existent or a state of blank repose. In this consciousness of unity all is in all each In all and all in each, in herently by the very nature of conscious being without any effort of conception or travail of perception.  There the spirit manifests as pure in existence, Sat, pure in self-awareness, Chit and pure in self-delight, Ananda.

Citi (universal consciousness) itself, descending from the stage of Cetana (knower) becomes citta (individual consciousness) in as much as it becomes contracted in conformity with the objects of consciousness.

In involution (avaroha, nimesha) citi becomes citta; in the highest stage of evolution citta attains its real nature and becomes citi again.

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[1] Tantras : Their Philosophy & Occult Secrets D.N. Bose and Holdar PP. 149-50.

[2] The Vira Shaiva Philosophy and Mysticism – Shri Kumaraswamiji 1960 P.117