Mythology-of-Creation by ancih

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									Mythology of Creation
Author: V.RAVI
Introduction
The origin of worldly experience begins when the internal tools comprising of mind, intellect, consciousness and ego co-ordinates with
the external tools discussed subsequently in this article. Instead of using the word coordination, the appropriate word would be
interdependence. This is a slightly complicated process but lays a strong foundation to progress considerably in the path of self-
realization. Before we proceed with the understanding this process, we have to go into the details of internal and external tools.
Internal Tools
Internal tool works internally on subtle plane. There are four components of this internal tool. They are mind, intellect, conscience (lower
level of consciousness) and ego. Mind is one of the amazing instruments of human life. Mind is endowed with the power of creation and
when manifested, the dualities like pain and pleasure are realized. The mind could be pure or impure depending upon certain external
influences. If mind is not properly trained and domesticated, it turns out to be a potential source of danger, dangerous than the weapons
of war. Therefore, when one decides to pursue the path of spirituality, mind has to be quarantined. Otherwise, it acts according to its
likes and dislikes. It develops likes and dislikes from the three attributes – serenity, action and inertia. All the three attributes are
always prevalent in all the human beings, but not in equal proportions. But these attributes play an important role by influencing the mind
and making the mind susceptible to likes and dislikes.
The next is intellect. This is not just wisdom which is merely the ability to apply knowledge, experience, understanding or common sense
and insight. Intellect is the graceful form of knowledge. Intellect can be defined as the intuitive aspect of consciousness. Intellect and
mind are interdependent on each other. When mind is not in a position to make the final call, it seeks the help of the intellect to find a
solution. The solution provided by the intellect is called intellectual conviction, the process by which the intellect convinces the mind by
providing a solution. The highly refined form of intellect is able to establish commune with God. Its unrefined form comprehends the
materialistic world. Therefore, the intellect can be broadly classified as higher and lower forms. The lower form of intellect is known as
knowledge that is associated with worldly affairs and individual conscience (lower level of consciousness) and the higher form of intellect
that is refined and pure is associated with higher level of consciousness. At the time of merger of individual of consciousness with
universal consciousness, it is only the intellect that accompanies the individual consciousness till the gates of the universal
consciousness.
The third of the internal tool is the individual consciousness (individual awareness) as opposed to the pure consciousness of God
(absolute awareness). The individual consciousness, not willing to pursue the path of spirituality is also known as individual conscience
(sense of right and wrong). Irrespective of its level, consciousness plays the most important part of cognizing the existence itself. The
highest level of consciousness relinquishes the ego to ultimately merge with the Supreme Spirit or God. Out of all these four components
of the internal tool, consciousness is the most important factor in realizing God or realizing the Self, a process known as self-realization.
It is only the individual conscience that efflorescence into consciousness. But the conscience is to be kept clear, clean and calm to move
towards consciousness. Though conscience is not powerful like consciousness, still it can cause a flagitious damage to the mind by not
willing to forgive certain actions that mind performs through senses. That is why it is said ‘God may forgive you, the law may forgive
you, but your conscience will never forgive you’. All of us have to certainly answer to our conscience. Righteousness plays an
important role in evolving conscience into consciousness.
The last of the internal tool is ego, the potential enemy to all the searchers of spirituality. This evolves from the intellect. Ego and
conscience may appear to be the same because both of them have the influence of the three attributes. Ego is more influenced by these
attributes than conscience. The predominance of a particular attribute is reflected in the ego of a person. Ego is concerned more with
pragmatic realities than with inner thoughts and feelings. It is associated with subjects and objects. But conscience does not deal with
such a situation. Conscience can be interpreted as un-conditioned self awareness and when it becomes conditioned, it evolves as
consciousness. The Supreme self is veiled by ego. For all the actions of the Supreme Self, ego takes wrongful credit. But the reality is
that the universe cannot exist without the influence of the ego. But one should try to understand the limitations of ego. The state when ego
and consciousness stand united, ego continues to dominate and this stage is known as “I†consciousness or the awareness of the
self. As long as this stage is not transcended, God can never be realized. This powerful ego can be dissociated from consciousness by
two methods. In the first method, by exploring the internal self, all the connections to consciousness is to be severed by lifting the
consciousness to higher planes. In the second method, the ego can be surrendered to someone who is superior to it, namely God.
Another effect of ego is to prevent the intellect to gain further strength thereby blocking the path of spirituality. Ego is the worst enemy of
mankind.
Soul
Next to internal tools, another intriguing factor in creation is soul. In the creation of God, there are countless souls that manifest as the
living beings. These souls do not undergo any changes at any point of time. They do not have energy and will and are passive in nature.
Though clinically the presence of soul has not yet been established, sufficient research is underway to interpret this ontogenesis. As the
soul is considered as the divine secret, the ultimate result of any clinical study is doubtful. However, elaborate non-subjective studies
describe soul as the reflection of the transcendental essence of God. This goes to prove our earlier statement that souls independently
do not have energy and will. More or less this phenomenon, God – soul concept can be explained like the moon deriving its light from
the sun. The light of the moon is illusionary making us to believe that the moon has its own light. However, the fact is that it gets reflected
by the light of the sun and is not self illuminating. So, by and large, the soul and God are not different, though are certain subtle
differences. Probably, the one main difference is the ‘karma’. God is not bound by karma, whereas the individual soul is bound by
karmas. There is another school of thought (Vedanta) which advocates that the God takes the form of individual soul enabling the
individual beings to act, but remains unconnected to the actions or to the results of such actions. The soul continues to exist in a gross
body as long as the body functions. Once the gross body ceases to function after death, the soul also leaves the body along with prana
which is also known as the vital force. The fate of the soul after death is determined by the law of karma that remains embedded in the
soul. Karma is like a voice recorder of an airplane, where in the results of all actions and thoughts are recorded. If someone believes that
he is doing an act incognizant to others, should always bear in mind that his actions are recorded in his karmic account. It is to be
understood that karma is the result of versatile decisions made by the mind that ultimately determines the destiny of the soul after death.
That is why pursuing spiritual path and firmly establishing spiritual progress are considered as essential factors in reducing the impact of
karma. Karmic account is not only historical but also contains long forgotten evolutionary aspects as well. Therefore, ultimately the soul
unfolds its action in a physical body depending upon its karmic account. The soul can manifest only if it is associated with Nature.
Nature
Nature is nothing but creative self-unfolding act. This interpretation itself will explain the nature. It is only the Nature that unfolds the act of
creation. When the soul is associated with Nature, the latter unfolds first into the subtle non-materialistic form and later into the gross
form. The gross form can be identified under three broad classifications such as gross, subtle and casual. A comparison can be drawn
between an automobile tire and the three types of bodies. An automobile tire has an outer portion made up of rubber, beneath that lies
the tube that holds the air inside. A car cannot run without the effective and coordinated functions of all the three. The outer tire is the
gross body, the tube holding the air is the subtle body and the air that is inner most and invisible is the casual body. Similarly, without
these three forms, our existence is impossible. These bodies, in reality, are the reflections of the levels of consciousness. The respective
bodies can be recognized only if the consciousness level is refined and purified. Purer is the level of consciousness higher is the level of
spirituality and finer is the type of body. These three types of bodies are the reflections of the Nature and this reflection is known as maya
or illusion.
The gross body reflects the materialistic world, the subtle body reflects the world of vitality and the casual body reflects the casual world.
These three stages are realized in the three states of awake, dream and deep sleep. The gross and subtle bodies are the effects of the
casual body. The basis of these types of bodies is the casual body, or the casual manifestation of consciousness. In certain school of
thoughts, a reference to another state called the fourth state or the state of transcendental self is mentioned. Only in this state, where the
consciousness transcends all bodily afflictions and gets purified and becomes fit to be called ‘foundational consciousness’.
Mandukya Upanishad authoritatively describes this state of foundational self. “Foundational self is not consciousness of what is
happening within. It is also not the consciousness of what is going on without. It is not consciousness of anything in between. It is not the
consciousness of all objects simultaneously. It is not unconsciousness either. It is invisible, not susceptible to any kind of usage, not
within the reach of any organ of action. It is beyond perception of any organ, beyond thought and not to be indicated by any sound. In it,
there is only consciousness of the Self and there is a cessation of the world as such. It is the embodiment of peace and all that is good. It
is one without a second. The fourth state is foundational self. Wise people consider this to be the Self. This Self is to be realisedâ€. The
Self in foundational self state is the purest form of consciousness. In this stage, the consciousness remains all alone, without any
affiliations and afflictions.
Nature is potentially a powerful tool that binds the soul to manifest in the form of bodies discussed above, just to unfold the karmas
embedded in the soul. When the soul is under the lustful embrace of Nature, the soul that was part of the God forgets its own nature, and
identifies itself with ego. The deceptive and illusionary nature of Nature engulfs the soul with all sorts of addiction, affliction and confusion
and makes the soul totally bewildered. This particular stage of the soul is said to be nescient. The pure soul now stands veiled by the
effects of Nature called maya or illusion.
The concept of God
God is known by several names like Supreme Self, Brahman, Father, Spirit, Absolute etc. He is the cause of creation and is beyond our
comprehension to know Him. He does not have a shape or form. All scriptures talk about Him as self-illuminating light and without this
light, the whole universe will plunge into total darkness. God is described by these scriptures mostly be negations, refutations and
affirmations only, as none has the capacity to know Him fully well. To make it understandable, God can be explained as the supreme level
of consciousness that is non-relational. It is beyond the study of subject and object and is the ultimate, beyond which nothing exists. It is
immanent in nature and a casual reality with all the ostensible impressions. It is better to err on the safer side by saying that nobody
knows the time of its origin. It does not have a parentage. Therefore, it is considered as the root cause of everything that exists in this
universe with the understanding that present, past and future tense of the word existence is implied. Since we do not have a perceptual
experience, ancient sages and saints described God in whatever form they visualised Him. The difference in the meaning of
manifestation and visualization is to be specifically empathized. Manifestation is the indication of existence or presence or nature of
some person or thing, whereas visualization is a mental image that is similar to a visual perception or becoming aware of something
through the senses. In manifestation, senses are not involved and in visualization, senses are involved. The objects are perceived only
through senses. For perceiving something, you need to have a prior experience of an object. In reality, God can only be manifested and
cannot be visualized. This is based on the theory that He is amorphous.
For easier understanding, God is divided into two categories viz. God with attributes and without attributes. God without attributes is
logically concluded as the Supreme One. This form of God is not partaking in the actions of the universe. Assuming for a moment that He
has the form of a human, then it can be said that He stands as a witness to all the happenings in the universe mainly due to unfolding of
karmas of various souls. A person experiencing cognizance of another person or an object is a process called knowing. The process of
knowing evolves out of unfolding of karmic accounts of souls. Karma manifests on the basis of Newton’s third law ‘for every action
there is an equivalent and opposite reaction’. But this karmic manifestation does not unfold in a single birth, but over several births
consisting of various forms. Over a period of time, the actions that constantly evolve in this universe undergo gradual changes and this
process is known as evolution. Therefore, spirituality does not override the scientific principle of evolution and in fact analyzes the
process of evolution more intensively and thoroughly, without any ambiguity. That is why spirituality always accentuates that the
knowledge of the highest order is an essential component of Self-realisation.
In the concept of knowing, the process needs a knower who acts through his mind to know an object. The object is called known. Both
the knower and the known, undergo degenerative changes as they are subjected to the factors of time and space. The act of knowing is
an experience and when the knower and the known undergo changes, the experience of knowing also has to undergo changes. The
an experience and when the knower and the known undergo changes, the experience of knowing also has to undergo changes. The
experience of knowing sometimes gives pleasure and sometimes gives pains. If we consider the God as omnipresent, then the pleasure
and pain that are being felt by our body, also happens in God. This way of cogitating goes to establish that, the Brahman exists within us
as well, due to the simple fact of its omnipresent nature. Self-realization is a mental process by which the experience of pleasure and
pain is felt by God within, by disassociating our mind from the experience. Here the Self means the omnipresent and omnipotent God.
He is omnipotent because He is the cause of every action without actually associating in the action itself. The cause of his action is
being manifested in our physical body. Our mind fails to recognize the cause due to the influence of maya or illusion.
Consciousness in operational stage is the cause of all energies, be it static or kinetic, the canonical requirements of creation. The
foundational consciousness transmutes into the five basic elements of akash or ether, air, fire water and earth. These in turn form various
forms and shapes in combination with other factors. The consciousness is invisible in nature. It appears in the visible form due to the
effects of maya or illusion. This is the reason for considering maya or illusion as part of the Brahman. Without the effects of maya, the
existence of objects cannot be recognized. God has two aspects. One is the cause and another is its effect. Cause is the origin and
effect is the end. Any activity that takes place is juxtaposed between these two. In reality, the cause cannot be perceived as it is beyond
perception. But the effect is always visible as it is a reality. Though cause and effect originate from God, effect alone is visible and
therefore, there should be something else, possibly a different aspect of God. This aspect is called maya or illusion. Maya plays a vital
role in our very existence. Transcending maya is a difficult task. The realisation of the Self is possible only if the veil of maya is
abstracted.
There is nothing more potent than the pure form of consciousness. Apart from this, there are other two factors that contribute to the
Brahman with attributes. They are the existence and bliss, the highest form of happiness. Because of these contributory factors, we
experience and feel our existence. God, existence and consciousness are inseparable from each other but the ignorance makes us to
feel that they are different. Ignorance is nothing but the impure form of consciousness. In other words, the lack of adequate knowledge
about the Absolute is the reason for our failure to understand that everything that exists in this universe is only the reflection of God. This
reflection is known as manifestation. The absence of any one of the three leads to a stage of catastrophe where none in this universe is
realized. However, the most essential part of the three is God, without which the other two are not possible. This is based on the fact that
God is the first of entire creation and its origin remains unexplored. Therefore, on the basis of above discussions, the universe and God
are not two separate entities, but as a result of maya, we are conceiving them as two discriminated entities. Here comes the philosophy
of non-duality.
The third aspect of God is the bliss. Bliss is nothing but the supreme happiness derived from the highest level of experience, a unique
and stand alone aspect of the terrestrial experience. This can never be jubilated when the consciousness continues to dwell in the lower
planes. When consciousness has to reach the higher planes, it has to necessarily associate with experience. Without experience, one
cannot enunciate whether what is realised is pleasure or pain. Educing and substantiating the nature of our experience, in combination
with the highest level of consciousness is called bliss. Bliss can be attained only through the essence of our experience and not on the
basis of gross form of experience.
Sat, cit and ananda are the three inherent aspects of God viz. truth ultimate, pure consciousness and supreme bliss and their
combination in a highly condensed form. The condensed forms are arrived at, by experiencing through their gross forms over a period of
time. This experiencing is called practice. Sat-cit-ananda in their gross forms is called maya or illusion. This goes to prove that God is
not just a myth, but a reality. It is a principle based on the theory of evolution, as sat-cit-ananda the three inherent factors constantly
undergoing changes, moving from lower levels to higher levels. It is important to note that the process of evolution unfolds only on the
attributes of God, and not on the God Himself. It is like gold remaining as gold, even though it undergoes changes in the form of various
ornaments. The gold is God and the ornaments are sat-cit-ananda. The former is God without attributes and the latter is God with
attributes.
External tools
Before we proceed to understand the actual process of creation, we have to know about principles called external tools as opposed to
internal tools. Basically, the entire creation revolves around the five basic elements- akash or ether, air, fire, water and earth. Each
individual creation, functions based on the combined effect of these five principles. Ancient literatures have even assigned certain
symbols for these elements. Earth is represented by a square, water by a crescent, fire by a triangle, air by hexagon and akash by a
circle. Each element is worshipped in the form of a god and each of these gods have been assigned certain aspects of creation such as
creation, sustenance, death, total dissolution and re-creation.
These five elements proceed to control activities by breaking down from their gross forms to organs of perception and action. The
derivatives of this process are known as principles. First, they become organs of perception, ear, skin, eye, tongue and nose. These are
the instruments of sensory faculty and hence they are also known as sensory organs. For self-realization, these sensory faculties are to
be made ineffective. Next is, organs of action comprising of mouth, feet, hands, organ of excretion and organ of procreation.
Five organs of perception produce five cognitive faculties. Ear gives us the power of hearing, skin produces touch or sensation, eye
gives sight, tongue produces taste and nose feels the smell. Five karmendriyas or organs of actions produce five action faculties. Mouth
produces speech and helps in consuming food for sustenance, feet give movements, hands give the power of holding etc, organs of
excretion causes evacuation of undigested food from the body, and organ of procreation causes reproduction.
The following chart will explain the modification of the five elements.
Basic elements – organs of perception – cognitive faculties (knowledge) – organs of action – action faculties.
Akash – ear – sound – mouth – speech
Air – skin – touch – feet – movement
Agni – eye – sight – hands – holding, etc
Water – tongue – taste – organ of excretion – evacuation
Earth – nose – smell – organ of procreation – reproduction.
Thus, we get 20 principles known as principles of soul. These are called external tools or as they function outwardly. Mind, intellect,
consciousness and ego function inwardly and hence known as internal tools. The five cognitive and five active faculties are subtle in
nature and are not obvious. But their participation can be comprehended by their performance. The five cognitive faculties cause the
individual attitude that varies from person to person, depending upon the potency of the basic elements. Not all elements will be active in
the same proportion and varies from person to person. This is the reason for difference in attitude of different individuals. The faculties of
action make that person to act. The cognitive faculties cause actions to be performed in the latter known as an actor. The faculties of
perception and action together form the subtle body, while organs of perception and action form the gross body. A man functions due to
the coordinated efforts of gross body by being an actor and subtle body causing actions.
Coordination between internal and external tools
A person generally is invested with the faculties of perception through which he realises his experiences. Such experiences could be
pleasant or painful. In order to realize such experiences, he has to necessarily rely upon the internal tools. The cognitive faculties in
coordination with internal tools make one feel his experiences. Instead of understanding this as an experience, understanding it from the
angle of performer of such experiences, action faculties play their part. He is able to carry on with his life with the effective combination of
these two. Internal tools with faculties of perception by effective coordination with external tools with the faculties of cognition make a
man to perform certain actions that are pre-determined by manifestation of his karmic accounts at the appropriate time. Therefore, every
action of a man is being stimulated by karma that unfolds through organs of action.
Conclusion
In effective operation of human life, every aspect that we have discussed above plays its own role, but such aspects do not function
independently. This principle applies even to soul and karma. Every such aspect is interdependent on other aspects for its effective
functioning thereby making life possible. Any small deviation from this preset process would lead to a smashing cataclysm or the great
dissolution. The one principle that stands alone from the rest is the concept of God. The human existence has to effectively utilize every
faculty at its command to realise the foundational concept of existence of this universe.
Article Source: http://www.articlesbase.com/spirituality-articles/mythology-of-creation-1605105.html
About the Author
Sharing spiritual experience through detailed discussion on Indian Scriptures, the complicated kundalini meditation, mantras and self-
realization. Occasional discussion on astrology and other allied subjects in my blog http://manblunder.com

								
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