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.The scheme now outlined shows how that unitaryexperience, without ceasing to be what it is, assumes limited forms.[The reader is referred to the Diagram on the following page]Parasamvit shown on top of the Diagram is Nishkala Shiva or the changeless Brahman aspect; and Shiva-Shakti below is the aspect of the supreme Brahman from which change comes and which appears as itsproducts or changing forms.Both are Shiva-Shakti.When, however, Shiva is kinetic, He is calledShakti.Regarding the matter from the Shakti aspect both are Shakti.Neither ever exists without theother, though Shakti is in one aspect Cidrupini, and in the other in the form of the Universe(Vishvarupini).In themselves and throughout they are one.The divergence takes place in consciousness,http://www.sacred-texts.com/tantra/sas/sas14.htm (14 of 18)07/03/2005 16:03:06Chapter Fourteen: Cit-Shakti (The Consciousness Aspect of the Universe)pkmishra1961@rediffmail.comFor Learning Meditation , Kundalini Yoga etc.--> CONTACT :->> PH : GSM : +91-9990 90 8228after it has been subjected to the operation of Maya, the effect of which is to polarize consciousness intoan apparently separate "I" and "This".Parasamvit is not accounted a Tattva, for It is beyond all Tattvas(Tattvatita).Shiva Tattva and Shakti Tattva are counted separately, though Shakti Tattva is merely thenegative aspect of Shiva Tattva.Shiva Tattva and Shakti Tattva are not produced.They thus are, even indissolution.They are Saguna-Brahman; and Parasamvit is the Nirguna-Brahman.The first evolvedTattva is Sadashiva of Sadakhya Tattva of which the meaning is Sat akhya yatah, or that state in whichthere is the first notion of Being; for here is the first incipiency of the world-experience as the notion "Iam this" which ultimately becomes a separate "I" and "This".In my Garland of Letters I have with moretechnical detail described the evolution of Jiva-consciousness.Here I will only shortly summarize theprocess.As already stated, the Aham and Idam exist in an unitary state which is indescribable in Parasamvit.Shakti Tattva is called negative because negation is the function of Shakti (Nishedha-vyapara-rupaShaktih).Negation of what P The answer is negation of consciousness.The universe is thus a product ofnegation.Where there is pure experience there is no manifested universe.Shakti negates the pureexperience or consciousness to the extent, that it appears to itself limited.Shakti disengages the unifiedelements (Aham and Idam) which are latent in the Supreme Experience as an undistinguishable unity.How? The answer is one of great subtlety.http://www.sacred-texts.com/tantra/sas/sas14.htm (15 of 18)07/03/2005 16:03:06Chapter Fourteen: Cit-Shakti (The Consciousness Aspect of the Universe)pkmishra1961@rediffmail.comFor Learning Meditation , Kundalini Yoga etc.--> CONTACT :->> PH : GSM : +91-9990 90 8228http://www.sacred-texts.com/tantra/sas/sas14.htm (16 of 18)07/03/2005 16:03:06Chapter Fourteen: Cit-Shakti (The Consciousness Aspect of the Universe)pkmishra1961@rediffmail.comFor Learning Meditation , Kundalini Yoga etc.--> CONTACT :->> PH : GSM : +91-9990 90 8228Of the Shiva-Shakti Tattvas, Shiva represents the Prakasha and Shakti the Vimarsha aspect, whichcontains potentially within it, the seed of the Universe to be.The result is that the Prakasha aspect is leftstanding alone.The Shiva Tattva is Prakasha-matra, that is, to use the imagery of our plane, an "I"without a "This".This is a state in which the unitary consciousness is broken up to this extent, that it isno longer a Perfect Experience in which the Aham and Idam exist in undistinguishable union, but thereis one Supreme Aham Consciousness only, which is the root of all limited subjectivity To this Aham orShiva Tattva, Shakti gradually unveils Herself as the Idam or Vimarsha aspect of consciousness.Theresult is that from Shiva and Shakti (in which the latter takes the playful part) there is evolved the firstproduced consciousness called Sadakhya Tattva.There is then an Aham and Idam aspect of experience.But that experience is not like the Jiva's, which arises at a later stage after the intervention of Maya-Shakti.In the Jiva consciousness (Jivatma) the object (Idam) is seen as something outside and differentfrom itself.In Sadakhya Tattva and all the subsequent pure Tattvas, that is Ishvara Tattva andShuddhavidya Tattva, the "This" is experienced as part of the Self and not as separate from it.There is(as will appear from the Diagram) no outer and inner.The circle which represents the one Consciousnessis.divided into "I" and "This" which are yet parts of the same figure.The "This" is at first only bydegree and hazily (Dhyamala prayam) presented to the Aham like a picture just forming itself(Unmilitamatra-citrakalpam).For this reason it is said that there is emphasis on the Aham which isindicated in the Diagram by the arrow-head.This is called the "Nimesha" or "closing of the eyes" ofShakti.It is so called because it is the last stage in dissolution before all effects are withdrawn into theirfirst cause.Being the last stage in dissolution it is the first in creation.Then the Idam side becomes clearin the next evolved Ishvara Tattva in which the emphasis is therefore said to be on the "This" which theAham subjectifies.This is the "Unmesha" or "opening of the eyes" state of Shakti; for this is the state ofconsciousness when it is first fully equipped to create and does so.The result again of this is the evolvedconsciousness called Shuddhavidya Tattva in which the emphasis is equal on the "I" and "This".Consciousness is now in the state in which the two halves of experience are ready to be broken up andexperienced separately.It is at this state that Maya-Shakti intervenes and does so through its power andthe Kañcukas which are forms of it.Maya-Shakti is thus defined as the sense of differencehttp://www.sacred-texts.com/tantra/sas/sas14.htm (17 of 18)07/03/2005 16:03:06Chapter Fourteen: Cit-Shakti (The Consciousness Aspect of the Universe)pkmishra1961@rediffmail.comFor Learning Meditation , Kundalini Yoga etc.--> CONTACT :->> PH : GSM : +91-9990 90 8228(Bhedabuddhi); that is the power by which things are seen as different from the Self in the dualmanifested world.The Kañcukas which are evolved from, and are particular forms of, the operation ofMaya are limitations of the natural perfections of the Supreme Consciousness.These are Kala whichproduces division (Pariccheda) in the partless and unlimited; Niyati which affects independence(Svatantrata); Raga which produces interest in, and then attachment to, objects in that which wantednothing (Purna); Vidya which makes the Purusha a "little knower" in lieu of being all-knower (Sarva-jñata) and Kala which makes Purusha a "little doer," whereas the Supreme was in its Kartrittva or poweraction of almighty.The result of Maya and its offshoots which are the Kañcukas is the production of thePurusha and Prakriti Tattvas.At this stage the Aham and Idam are completely severed.Eachconsciousness regards itself as a separate 'I' looking upon the "This" whether its own body or that ofothers as outside its consciousness.Each Purusha (and they are numberless) is mutually exclusive theone of the other.Prakriti is the collectivity of all Shaktis in contracted (Sankucadrupa) undifferentiatedform.She is Feeling in the form of the undifferentiated mass of Buddhi and the rest and of the threeGunas in equilibrium.The Purusha or Self experiences Her as object [ Pobierz caÅ‚ość w formacie PDF ]