Edit.KP.05.05.96, N 5.7.96

1.3.3 lokas

   Today, I will discuss the relationship of cosmic mind to the worlds or dimensions of manifest reality. Now, it may be said that cosmic mind is a projection of the mental development of the supreme. That is to say, it is a mental projection. It only appears to be an externalized physical reality to the perception of individualized experiences of awareness held within this cosmic projection. But from the perspective of the cosmic entity, it is all an internalized psychic projection.

  Now, the cosmic mind is divided into seven spheres of manifestation. These spheres, or dimensions of expression, are known in Sanskrit as the lokas, or worlds of cosmic expression. Corresponding to these manifest expressions are the layers of the cosmic mind. These layers of the cosmic mind are known in Sanskrit as kos'as. The kos'as or layers of mind, correspond to the lokas within the cosmic mind. That is to say, the kos'as are the layers of operative expression while the lokas are the actual expression manifest in the particular layer of mind. That is why lokas are called worlds. They are the world of expression, or dimension of expression, in that particular layer of existence within the cosmic mind. Thus lokas and kosas are correlative.

  In the satyaloka, or the supreme cosmic stance, only the Purus'a exists. Thus this state of non-attributional existence is called Purusottama or the cosmic nucleus. This pure, undifferentiated consciousness is the base of the cosmic mental expression which is manifest in the remaining lokas.

  The hiranyamaya kos'a is the most subtle layer of cosmic mind in which the experience of self-awareness first begins to emanate. The world or body which this mental function creates is one in which there is the dominance of self awareness. It is a self-aware universe, a causal universe, without any manifest expression other than pure awareness of one's own existence. In this state, the cosmic mind is self reflective upon its own existence. This world or dimension of expression is known in Sanskrit as tapahloka.

  The next kos'a, vijianamaya, is the layer of mind in which the cosmic entity first takes an active interest in manifestation. In this realm, there is the causal expression or activation of mind. It is known as janarloka in Sanskrit and this is the dimension or realm of existence in which the seed or causation of manifestation exists. So in this dimension, there is the subtle stirring of the will to express. Do you see? In the kos'a, in the layer of the mind, is the mental wave. In the loka is the existence of that wave.

  In the next layer, it becomes more apparent. In maharloka, this mental wave or initial will to express becomes established as a vibration in potentiation. In this kosa, atimanasa kosa, all expression of the cosmic mind is germinated. So in this layer of the mind of the cosmic entity, there is the germination of manifestation, the inferential waves of existence. And in this universe, maharloka, you will find the inferential waves of all expression. This is the birthing place of manifestation. Then, in the next layer, svarloka, the manifest universe begins and its first form is imaginative. So in this universe, all of the potentials are born as inferences in maharloka, and become manifest in the imagination of the cosmic entity in svarloka. In this stage (svarloka), that entity is known as hiranyagarbha because he is manifesting his creative expression in this subtle cosmic dance.

  Now, the layer of the mind in which this subtle cosmic dance is manifesting is known as manomaya kosa. That is the preliminary or subtle form of mind in manifest expression. You know, if a boy wants to go fishing, first he may imagine that he will go fishing and after some time of this imagining, he may take the fishing rod and go to the lake and actually do what he has imagined. So when he is imagining only, he is using his manomaya kosa and when the cosmic entity is imagining the manifest universe, he is utilizing his manomaya kosa, and when this is in use, he creates his subtle cosmic body, that is his imagined action, in this svarloka.

But imagination is not sufficient to satisfy the boy who has the desire to go to the lake, so he will pick up the pole and he will walk to the lake, sit on the bank and begin fishing because his desire must find more solid expression in order to be fulfilled. Thus the imaginative world or the subtle cosmic expression, soon becomes more solidified and bhuvarloka is created within the cosmic mind.  In this world or dimension of existence, the cosmic entity actually expresses his imaginative action in a solid form. Now for the cosmic entity, this remains a mental form but for those individualized existences within his mental projection, it appears as a substantial or physical universe and from the perspective of the individualized awarenesses held within his cosmic projection, his bhuvarloka or crude mental expression becomes bhurloka or the physical world. But in fact it is the kamamaya kosa of the cosmic entity functioning as the controller or Isvara. In this stance, he gives the manifest universe, the entire expressed dance of creation and in this capacity he is Isvara, the controller of the manifest universe.

  Now, I would say, that the cosmic entity manifests the different lokas or dimensions of expression or bodies of his cosmic projection in association with the different operations or layers of mind, so the manifest universe is a sequential and logical expression of the cosmic mind. But in truth it is not so sequential as this. This is a rather simplistic understanding generated to satisfy the human intellect which is linear in its thinking, so that this may be easily understood by the human mind. But the minds of human beings are growing in scope and magnitude and thus more may be said on this topic. You see, when a child is taught, first the subject is covered in a simple way so that the child may grasp the basic understanding and then when that has been understood, more depth can be given so that the child's understanding becomes even more realistic.

Time, space and witnessing entity are all essential factors for manifestation within all of the lokas except satyaloka where all of these three become complete merged. But as soon as mental function is developed within the cosmic mind, there is divergence and with divergence of consciousness, three functions come into existence. Time, witnessing awareness, and spatial orientation. With the existence of these three factors, the capacity to express manifestation begins. So before these three functions come to exist, when witness, spatial orientation, and time converge, all of manifestation dissolves. When they diverge, the manifest universe finds its causal beginnings and when they become distinct, manifestation occurs. Thus the lokas represent distinct expressions within the time space continuum. That is why the witnessing entity in the different lokas is named differently via the ancient system. Though Purus'a is one, never changing, always self absorbed. When it is in association with different spectrums of time and space, the Purus'a appears to be different. In fact he is the same but in appearance he is modified. So it can be said that Parama Purus'a is the witness of the entire manifest universe at all of its stages of existence. He is the witness of the seven worlds and he is ever himself, pure self resplendent, omni present and self absorbed. But when he takes association with different stratums of manifestation, he is associated in different ways.

  In the causal realm, he is associated with time and space in a particular fashion which allows for the causation of manifestation. In this realm, all manifestation is potentiated but unexpressed. Thus he is called vira't, or the initiator of expression. In this realm, he potentiates manifestation. Time and spatial association is convergent in practice but divergent in potential. So in the causal realm there is witness, there is spatial expression, and there is the movement of time but all are echoes or potential. When this moves into the next stage, the imaginative expression, then all of the potentials become realities. Time and space find their separate expression and the witnessing entity, the consciousness immersed in this sphere of existence is now divergent. That is to say it is witnessing the expression or manifestation of self. In this realm, time and space exist in subtle form and the Purus'a is the witness of the imaginative play of mind, the dreamer of the great dream, hiranyagarbha.

When the actual psychic expression is undertaken in bhuvahloka, the Purus'a is the witness of manifestation, he is Isvara, the controller of time and space. So in this capacity, the Purus'a is witnessing the mental engagement which manifests all creation. Time and space are distinct and solidified and the many multifarious expressions of the infinite creativity of the cosmic mind take form.

.So you see, Parama Purus'a is one and the same unchanging, unbound, but through his yogamaya, he allows Prakriti or the operative principle to bind him in appearance so that he takes association with different mental functions in the cosmic mind and thus manifests the worlds or lokas of cosmic expression.

  He is never bound, never changed, never attributional yet in these different realms, he takes the appearance of certain phases of attribution. Without his witnessing consciousness, in every inference, in every wave, in every particle of existence it would cease to exist altogether for there cannot be time and place without witness. For any expression to exist there must be a witnessing consciousness. So Parama Purus'a is the witnessing entity of the entire manifest universe. There is no second. He is unchanged and unchanging though he appears to take different attributions at different stages of manifest expression. Is it understood? I think for now this is sufficient.