nn edited,ss edited;1.3.1 brahmachakra

Q: What are the three gunas, and are they meant to be descriptions of independent forces or descriptions of temporary states of energy flow?

The three gunas are not forms of energy. They are operative principles. They are patterning devices if you will. They are the structural components of the operative universe. They are certain operative principles by which manifest expression takes its forms. They are the architects of expression.

When the manifest universe is formed, there are certain operative principles which come into play, and without the play of these dynamic principles, there will be no manifestation. First of all there is the play of opposites: light and dark, in and out, good and evil, male and female, expressive and receptive - the play of opposites. All of these are merely expressions or examples of the application of this operative principle, yin and yang, and the expression of the operative principle. So this is one important operative function.

Another important operative function is the play of three gunas, the three operative forces which, in various combinations, form the substantive aspects of the manifest universe. The play of polar opposites forms the energetic play of the manifest universe. The play of the three gunas forms the substantive play of the operative universe.

So they are not forms of energy, they are patterns. They are patterns upon which creation is played out. They are fundamental patterns, or mappings for manifestation. They are not energy, nor are they matter. They are formed of inherent tendencies. They are the very nature of Prakriti, or the operative principle. They are her natural tendencies, so they do not exist in energy, they exist in inherent tendency or patterning. You know, if the little duck is born to the mother duck, it will follow the mother. Why does it follow? Is it energy that makes it follow? Is it matter that makes it follow? No, no, it is patterning. It is inherent in its nature to do so. It will swim in the water. Why does it do? Because of patterning. It is born with this tendency. In a like manner, this universe has a certain patterning, and these operative principles are the patterns upon which the web of creation is formed. If the spider is to make a web it will form it in a certain way, it will create a certain pattern. Why does it create that pattern and not another pattern? It is its nature to do so; it is the way the spider weaves. So this is the way Prakriti weaves. These are structural patterns for the operation of expressed consciousness and for the modulation of consciousness or cognition into the appearance of an expressed material universe. Do you understand?

Sattvaguna is that operative principle which embodies all the sentient qualities. It is dominated by a longer wavelength. You see, these operative principles are the forces which modulate wavelength. So where they operate is in the realm of waves; they modulate wavelengths. Sattvaguna modulates to the longest wavelengths. If one says that pure cognition of Parama Purus'a is a straight line, then it is an unmodulated wavelength. When sattvaguna is dominant, the modulation is very long and low so that there is the most proximity to the unmodulated wavelength of Parama Purus'a. When rajaguna takes over, the wavelength becomes very short and erratic. It becomes very fast paced. When tamaguna takes over, the wavelengths become even shorter.

So in sattvaguna that which is sentient, that which is very subtle may be expressed. With rajaguna, that which is active, which is dynamic will take precedence. And in tamaguna, that which is fixed, which is immobile will be in dominance, so matter is dominated by tamaguna or static principle. The luminous factor - fire, light - is dominated by rajasguna, the mutative principle. The etherial factor is dominated by sattvaguna, sentient principle. And chi, in the form of life force energy, is also dominated by sattvaguna because it holds sentience; it holds life, does is not? So sattvaguna has a higher density of consciousness. It is more diffuse, it has a longer wavelength. With the dominance of tamaguna, consciousness is condensed. In that condensation there is a kind of shutting down of consciousness; it becomes transformed into matter. It becomes very unaware of itself. So there is the least self awareness, the least consciousness in that which is dominated by tamaguna, because the consciousness is condensed. If you take etherial factor, the atoms are very spread apart, the wavelengths are very long. And then if you make it more and more dense until it is a material substance, what happens? The atoms get very close together. There are more and more atoms. Wavelengths have become much shorter, and the level of self-awareness has gone out of it. So it becomes a static element, fixed.

So within the five fundamental factors these three gunas, these three operative functions are ever in a kind of battle with each other, one taking more and more dominance, and then another, and then another. They are in a dynamic flow together, and in this flow the energy patterns and the types of expression - that is the five fundamental factors - and the created universe are formed.

When they operate upon the life force, there is a reversal of the process. Until that time as there is further and further crudification; the static principle takes greater and greater dominance. But at that critical juncture, the sentient principle comes into play in a dynamic way and breaks free from the dominance of the static principle, is liberated, and life force comes to exist. Then again this life force, still influenced by tamas and rajas, begins to become more and more subtle and mutate once again into mind stuff. But at this point it is the mind stuff of the unit mind, a kind of miniature replica of the Cosmic Mind.

So the chi, or life force energy, develops the existence of the unit mind, and these little minds are the little replicas of their Divine Progenitor. Sslowly, slowly they grow and become more and more complex until at the human stage they have all of the components, all of the layers of the mind that are inherited from their parent, the Cosmic Mind, in which they have taken their existence.

But what have they formed out of? They have formed out of this chi, out of the subtle energy which has been transmuted into mind stuff and is the media of ideas. Then it becomes still more subtle, with more and more dominance of the sentient principle. The rajasic principle becomes very much less, and the static principle is losing ground altogether. At this stage, the mind stuff which has been developed will mutate again under the influence of the sentient principle into consciousness. So goes the cycle of creation.