Universe within atom:-
The
concept of causality fits with the manner in which the Kashmiri Shaivite
describes the process of manifestation. Consciousness spontaneously evolves through a series of
stages ranging from the most subjective or inner states of ‘Shiva consciousness
to the most outer or objective forms of awareness. The process of descent into
matter is a progressive self-limitation (rodhana) of consciousness. The
different orders or levels in the hierarchy (tartamya) of being do not in
reality, become manifest consecutively. Even so, the only way we can understand
the process of manifestation is to conceive the different categories of
existence (tattva) as progressively emerging from consciousness in a single
causal chain. East member of this chain is the effect of all the proceeding
members and a constituent cause of the lower grosser orders which follow it
Ksemaraja explains:
When
(the lord) feels a playful desire to
veil His own nature and appears in the order of descent, the preceding (members
in the sequence) fall into the background and succeeding forms come to the fore
in such a way that the preceding members serve as the substratum for the
succeeding (phases).[1]
In this the
cause contains within itself the effect in potential form while the effect
contains the cause as its actualization. Abhinava explains:
Thus
even though the final element (in the series) is such as it is it none the less
contains within itself all the other countless aspects that step by step, precede
it and are encompassed by it in such a way that they are inseparable from its
own nature. (consciousness) thus
illumines and contemplates itself as full and percect. (Purna). The members
which proceed (any given phase) likewise have their being in the same
reflective awareness and light of consciousness which full and perfect has
already unfolded through the succeeding members. Thus, (none of the phases) are
divorced from the fullness (of consciousness) and they embrace all the other
members which precede them and forcibly include them to form a part of their
own nature is full and perfect.[2]
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 (rodhora) of consciousness and the dissolution (dravan) of the
gross into the subtler forms of consciousness. They represent the sequence of descent
into matter and ascent into consciousness.[3] As
consciousness descend, its manifestation becomes increasingly subject to the power
of natural law (niyati) and so progressively more conditioned. Conversely as it
ascends, it frees itself, step by step of, 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 towards liberation.
This
is how it appears to those who have not realised the true nature of the pulse
of consciousness. Spanda in its two phases for the enlightened, however, there
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.[4] Destruction
is the reverse of this. Diversity merges into unity and consciousness assumes
its transcendental formless aspect. These two aspects represent respectively
the ‘lower’ (apara) and ‘’supreme’ (para) forms of Shiva.[5]
In
the phenomenal world there is nothing absolutely conscious nor absolutely
unconscious. Consciousness and unconsciousness are always intermingled. Some
things, however, appear to be more conscious and some more unconscious than
others. This is due to the fact that Cit which is never absent in anything, yet
manifests itself in various ways and degrees. The degree of this manifestation
is determined by the nature and development of the mind and body in which it is
enshrined. Spirit remains the same, the mind and body change. The manifestation
of consciousness is more or less limited as ascent is made from mineral to man.
In the mineral world cit manifests as the lowest form of sentiency evidenced by
reflex response to stimuli and that physical consciousness which is called in
the West memory. The sentiency of plants is more developed though it is a
dormant consciousness. This is further manifested in the micro-organisms which
are intermediate stages between the vegetable and animal worlds and have a
psychic life of their own. In the animal world consciousness becomes more
centralized and complex, reaching its fullest, development in man who possesses
all the psychic functions such as cognition, perception, feeling and will.
Behind all these particular changing forms of sentiency or consciousness is the
one formless, changeless Cit as it is in itself, that is, as distinguished from
the particular forms of its manifestation.
Sir
Woodroffe writes, “As cit through out all these stages of life remains the same
it is not in itself really developed. The appearance of development is due to
the fact that it is now more and now less veiled or contracted by mind and
matter.”[6]
It
is this veiling power of consciousness which creates the world. It is due to
the Maya Shakti that the whole appears as not whole, the infinite into the
finite the formless into forms and the like. It is the power which thus cuts
down veils and negates.[7]
Consciousness
as one with dual aspect is transcendent and immament. The transcendental
consciousness is called Paramatma. The consciousness which is embodied in mind
and matter is the jivatma. Man is a micro cosm. The world is the macro cosm. In
everything there is all that is in anything else. There is nothing in the
universe which is not in the human body. Whatever of mind or matter exists in
the universe exists in some form of matter in the human body. It is said in the
Vishvasaratantra that what is here is there. What is not here is nowhere. In
the body there are the Supreme Shiva-Shakti who pervade all things. In the body
is the prakriti Shakti and all Her products. The object of the Tantric rituals
is to raise these various forms of power to their full expression. This is the
work of sadhana. The Tantras say that it is possible for man to accomplish all
he wishes if he centres his will there on. And this must, according to their
doctrine, be so, for man is in essence one with the Supreme Lord and the more
he manifests Spirit, the greater is he endowed with its powers.
In
the infinite and formless prakriti there appears a strain or stress appearing
as form. On the relaxation of this strain in dissolution forms disappear in
formless prakriti, who os manifested power
re-enters the Brahman-consciousness. There vikriitis are the tattavas issuing
from prakriti, the avidhya –shakti-namely, the different categories of the mind
senses and matter.
The bodies are threefold : causal, subtle
and gross. There bodies in which the atma is enshrined are evolved from
prakriti-shakti and are constituted of its various productions. They form the
tabernacle of the spirit, which as the Lord is in all beings and who from
within all beings controls them. It is composed of five elements viz. water,
earth, air, fire and eather, with three and divisions of solid liquid and gas.
It is the spirit which endows it with life and keeps there constituents together,
to form the body. When the spirit goes out, the house falls and the particular
separate and mix with physical matter.
[1] Spanda Nirnaya by
Ksemaraja – 1925, Edited with English Translation by M. S. Kaul, P. 4, KSTS
[2] Paratrimshikavivarma by
Abhinavagupta – 1918, KSTS Edited by M. S. Kaul P. P. – 135-6
bR; tkuUuSo & ;ksxh tkukfo”oizHkqHkZosrA Tantraloka
– II volume, IV chapter - verse 143, P.
111
[5] vr ,’kk fLFkrk lafonUr
cfguksHk;kReukA
Lo;a fuHkkZL; rU=k;Øl;Urho HkklrsAA148AA Ibid P. 113,
verse 147
[6] The Serpert Power – Sir
John Woodraffe, P. - 31
[7] i=pkjs lfodkjk∙sFk HkwRok
lkselqrke`rkr~AA37AA
/kkofr f=jlkjkf.k xqápØk.;lkS foHkq%AA Tantra loka – II
volume, IV chapter, P. 107, verse - 137
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