The Creation Story and Maya A viewpoint of how we came to be

Transcription

1 The Creation Story and Maya A viewpoint of how we came to be I. Introduction: We ve previously talked about how Kashmir Shaivism, somewhere around 1000 CE, concluded that the world is so wondrous that Spirit must exist in the world, including in each of us, walking the earth as us. The Kashmir Shaivites took the 25 Tattva categories taught by the Sankhya philosophical school and elaborated, adding 11 more categories of existence to explain how Spirit created the world. The creation story represented by this later version of the Tattvas tells us how Spirit, Paramshiva, through the energies of Shiva and Shakti, created each of us as a distinctly different expression of Spirit. We are intentionally different from each other but never separate from Spirit because Spirit is each of us. This is a reason why we study the Tattvas, to learn how to connect to Spirit in each moment and with each experience. Tonight we continue with the story of creation as told through the Tattvas, as taught to us through Kashmir Shaivism and other non-dual traditions. Specifically, the subject of tonight s talk is the three energies near the top of the Tattva chart: Sadashiva, Isvara, and Suddhavidya, as well as the Psychical Tattvas, Maya and the Kanchukas. II. The Process of creation. The Tattvas present the framework of how we came about. For a clear, enjoyable and detailed explanation, I refer you to the book, The Splendor of Recognition by Swami Shantananda of the Siddah Yoga tradition. 1 I also refer you to another great resource - a set of audiotapes by one of my teachers, Dr. Douglas Brooks. 2 We ve already talked about how Shiva exists as the light of Consciousness and Shakti is the creative reflective energy of that light. When the shining light of potential sees its reflection, there is a perception of I am (Aham). There is an acknowledgement of existence. What follows is the story of creation. As we review this process, keep in mind that this is the very same process that occurs in each moment for us as we continue to create our lives. 1 Shantananda, Swami (2003). The Splendor of Recognition. South Fallsburg, NY: SYDA Foundation. 2 Brooks, Dr. Douglas R.(2010). The Tattvas: Understanding The Principles of Reality (Audio Tapes). Berkeley, CA: Brooks and YogaKula Finding the Midline, Ltd. 1

2 A. Sadashiva Tattva and Iccha Shakti. Out of this acknowledgement of existence arises the energy of Iccha Shakti, which is will power and the intention to create. This is the level of Sadashiva Tattva on the Tattva chart, Table 1. Sadashiva means always Shiva. As soon as this desire to create arises, there is a recognition of the concept of this (Idam) that occurs; with this representing the thing to be created. Nothing has been created yet; there is a perception of creating that has now arisen out of the will to manifest. 3 B. Isvara Tattva and Jnana Shakti. At this point the this the concept of an object to be created starts to become moves from a blurry notion to a sharper focus. The object to be created draws more and more attention. The ambiguous object becomes clear. Because of this clarity, the energy of Jnana Shakti, the power of knowledge exists at this stage of creation. Isvara means Lordship and suggests that Spirit now views the notion of object as a Lord might view his dominion. 4 C. Next on the Tattva chart we find Suddhavidya, or pure knowledge, so called because Spirit sees all potential objects of creation as Spirit, different but not separate from Spirit. There is a recognition of both unity and diversity. At this point, the conceptual process of creation is now complete and actual creation can occur. Thus, the energy associated with this Tattva is Kriya Shakti, the power of action. 5 D. As stated, this process occurs within each of us in every moment with our choices of what to think, say, or do. In Chapters of my book, Finding the Midline, I show how my son created the foundation for his career through this very process. 6 He started college with a vague notion of wanting to be somebody but had no real idea what that would look like. How could he? He was just out of high school. However, as he studied and began to visualize different career paths, the this that he could create became clear. He then put that vision into action and carved out a fine career for himself. E. Similarly, once we wake up to the fact that we deserve a life of well-being, we can then go about the task of creating it. We start by recognizing that we want a life of well-being which includes positive relationships, engagement, meaning, accomplishment, and nurturing relationships. We may not know what that life will look like, but we ve at least created the foundation for such a life by recognizing what we seek. From there we take the steps necessary to bring this life into a reality. 3 The Splendor of Recognition, at The Splendor of Recognition, at Splendor of Recognition, at Dorgan, William (2013). Finding the Midline. Winter Park, CO: LuHen Publications, LLC., at Finding the Midline, Ltd. 2

3 III. Maya. Next on the Tattva chart, Table 1, is Maya. In classical yoga Maya is often translated as meaning illusion. Depending on the particular school of yoga, this can mean a literal illusion nothing is actually real. More often, it means that the material world and the so-called delights of life are really an illusion, or certainly a distraction, taking us away from experiencing God. In other schools, including non-dualist tantric philosophy, Maya is considered to be the differentiating energy of Spirit. It is how Spirit steps down from this allknowing, eternal, all-powerful energy into our material world. In order to create each of us as distinct, unique expressions of Spirit in a human form, that human form will be limited in what it can do, know, and accomplish. A. The implications of Maya. Regardless of the school of philosophy, the very fact of our embodiment makes us prone to look at the rest of the world as separate from us. That is, of course, an illusion. We are simply a different, unique form of Spirit. However, because we take on a form at birth different from every other form, we don t have Spirit s grand vision, the pure knowledge of Suddhavidya, which sees unity in the diversity. That pure knowledge is now hidden or cloaked. As a result of Maya we don t look at difference and become curious as to where God is hidden within that other person, or whether that person might have value and contribute to our own experience. Instead, we tend to think difference is something to be feared, to envy, and to avoid. The pure joy of watching Spirit revealing Itself in others is lost upon us because we don t think to look. Following is the explanation for how Spirit steps down from this all-powerful, allknowing God to become each of us. That explanation involves the five Tattvas known as the Kanchukas, or cloaks. B. The Malas. Sutra 9 of the Pratyabhijnahrdayam (loosely: recognition of our Divine essence ), an 11 th Century Kashmir Shaivite sacred text, states: cidvat tac chakt-samkocat malavrtah samsari ( That which is full of Consciousness, due to contraction of its powers, becomes a transmigratory soul, covered by impurities.) 7 Out of this Sutra we are introduced to the concept of the Malas. The Malas are not Tattvas but, rather, an aspect of Maya, the way Spirit must limit Itself in order to create the diversity that is us. 7 The Splendor of Recognition, at Finding the Midline, Ltd. 3

4 This text offers 20 sutras, which teach us about dispelling the illusion that God exists separately from us. It tells us that the Malas are like a dust or film covering or heart, preventing us from seeing the connection we all share as Spirit. 1. Anava Mala. The first of the three Malas is Anava Mala. This Mala gets its name from the word Anu, a particle, representing how the Divine creates particles of Itself us. 8 Because we see ourselves as separate from everybody else, we feel inadequate, incomplete, or imperfect. We don t understand that this feeling of separation comes from our deeply concealed knowledge that we are a manifestation of Spirit. 9 In Finding the Midline I describe how this Mala can appear as a lack of selfesteem. I give an example of being invited to a party and, because I was feeling sad and depressed, thinking I didn t fit in with the group that would be attending the party, I almost said no to the invitation. 10 Obviously, if we are not aware of the existence of the energy of Anava Mala, and how it can affect us, we can make choices out of this feeling of inadequacy that moves us away from positive emotion and nurturing relationships. We won t be able to see the meaning of our actions; how we serve others, because we don t think our efforts are of any worth. Fortunately, meditation is a wonderful way for our mind to slow down and allow imbedded feelings of value to be heard, bringing us back to our sense of worth and leading us back on the path to a life of well-being. 2. Mayiya Mala. The second Mala is Mayiya Mala. This name is derived from the word Maya, or illusion. It means the impurity of illusion and represents how Spirit intends to create difference through limiting Its powers. 11 Because of the illusion of difference, our failure to see connection, we of course feel different. Failing to see everything as a different version of Spirit, we fall into patterns of comparing ourselves and judging others. We label everyone and everything as either good or bad in relation to us. We can become jealous, envious, and even angry. 8 The Splendor of Recognition, at The Splendor of Recognition, at Finding the Midline, at The Splendor of Recognition, at Finding the Midline, Ltd. 4

5 It doesn t take much imagination how we soon create real separation between us and everyone else who wants to spend time with such a judging person? How can we find positive emotion when our mind is constantly in judgment mode? Again, we need to be aware that this is our natural tendency as a human being. Then, meditation and other mindfulness practices give our mind the space it needs for us to remember our connection to each other and remind us that each person has special strengths that might be of interest to us. 3. Karma Mala. The third Mala is Karma Mala. Karma refers to doing and represents our limited power of action. We engage in action out of the belief that we run the world and are responsible for anything that happens. We try to force results in the world. This cloak or veil can cause us to choose activities that may fulfill our need to feel like we are accomplishing something or that we are engaged in flow, yet provide no meaning or fail to foster greater relationships in our lives. We feel an energy to do but forget the higher objective of focusing our actions in a meaningful way, a way that creates a life well lived. In my story about the party invitation in Finding the Midline, I talk about how my knowledge of these Malas helped me overcome them, at least from time to time, as in the case of the party invitation that I eventually accepted. Feelings of unworthiness can inspire us to engage in meaningful activities if for no other reason than to prove we are worthy. This is a form of fake it until you make it. Feeling different from others can cause us to look for ways to better get along with people, increasing the depth and number of nurturing relationships in our lives. C. The Kanchukas. Think of a bright shining, powerful, overwhelmingly beautiful white beam of light. Now visualize a beautiful diamond. As the beam of light touches the diamond, the white light splits into an endless array of colors; all beautiful and all different just like red is different from green, and each color having endless shades and nuances. Each of those beautiful colors that exit the diamond are different from each other, but each is part of the original brilliant white light, different from the white light but not separate from it; each color is the white light, fractalized into different expressions of the white light. The brilliant white light isn t gone; it is now hidden within each color, a part of that color but not obvious to the eyes Finding the Midline, Ltd. 5

6 This helps us to understand the Kanchukas, often translated as meaning cloaks or veils. Just like the white light is cloaked as it exists in the numerous colors that exited the diamond, Spirit is cloaked in the many diverse forms on the planet as each of us hidden in plain view. Another way to consider this is to think of a peacock and his beautiful spread of feathers. Now think of that same peacock, as it exists within the plasma of its egg, before hatching. All the beauty of the adult plumage already exists in the yet to be manifested bird yet to be hatched within the egg. 12 The Tattvas teach us how to find Spirit and in order to effectively use the Tattvas this way we must first understand the dynamics of how Spirit hides within each of us. This takes place as a result of the Kanchukas. 1. Kala Kanchuka. Here Spirit limits Her omnipotence the power to do anything can also be rewarding and transformative. Think of the protestors to the Viet Nam War who, by joining together, created a powerful force that ended the war. Being aware of what we can and can t do can lead to freedom and even greater power. 2. Vidya Kanchuka. Here Spirit limits Her unlimited knowledge, her omniscience. We can t know everything. There is a wealth of knowledge out there we know nothing about. Simply by recognizing that we can t know everything we become free to pursue learning and discovery. We can be curious and explore, deepening our experiences as individuals, becoming more interesting partners, spouses, parents, and friends. Being aware that we don t know everything can prompt us to engage in more meaningful endeavors. For example, in 1895 a German physicist accidently discovered X-rays while working on something else, winning the Nobel Prize. Another scientist discovered the life-saving antibiotic penicillin, again by accident. When we recognize this limitation we can give up being envious about what others know that we don t and instead honor ourselves for what we do know. This attitude leads to connection, more nurturing personal relationships, rather than the separation that comes from jealousy or envy. 12 Singh, Jaideva (2008 ed). Pratyabhijnahrdayam. Delhi, India: Motilal Banarsidass Publishers, at Finding the Midline, Ltd. 6

7 At the same time we learn not to put our foot in our mouths so often because we stop jumping to conclusions, thinking we know the answer when there are facts we aren t aware of that would change our opinion and judgment. 3. Raga Kanchuka. Spirit limits His fullness of heart, His hunger to manifest Himself in the world. Where God creates the world out of a desire to manifest Himself in endless ways, perhaps for the sheer joy of it, we suffer from Maya, not seeing the connection of everyone to each other and to Spirit. Our magnanimous hearts are cloaked. This limitation results in most of us from time to time dealing with feelings of jealousy, envy, frustration and perhaps even depression. I want to be as good a yoga teacher as some others or have as brilliant a physical practice as they do, I may tell myself why bother teaching yoga? What s the sense of even trying? In addition to the negative messages we give ourselves, over time negative messages from society can work on us and cause us to give up. We forget to dream or visualize a future full of the indicators of a life of well-being. We don t laugh anymore. We stay home alone, not bothering to create or maintain friendships. We feel nothing we do is meaningful because we ve forgotten our own special strengths. We fail to see that we are a meaningful member of society. We get bogged down. We can use these feelings as a red flag that it is time to do some self-study and dig into ourselves what are our gifts and talents? What do we love to do? What feels meaningful to us? What is holding us back? We can volunteer our time in service to others, reconnecting to that feeling of personal pride and satisfaction that comes from helping others. At the same time we can also recognize this malaise in others and help them to wake up to their own potential. 4. Niyati Kanchuka. Here Spirit s omnipresence the ability to be everywhere at once, is limited. For us, this limitation means we can t know the ramifications of everything we do or say. As a result, we are at least somewhat ignorant of how the laws of cause and effect play out based on our words and deeds. Again, this can be a gift. Once we acknowledge that we can t possibly know the results of everything we do or say, we become more thoughtful of our possible impact on others. We become more careful about our actions because we are aware that we don t know how they will affect others Finding the Midline, Ltd. 7

8 Again, there is value in developing this increased awareness of how we might be influencing others. We become kinder, more inclined to create more positive emotion for us and for others. This leads to more relationships and deepens existing ones. We begin to see the meaning in what we do. We choose tasks that have some broader purpose to them. In essence, we create a life well lived. 5. Kala Kanchuka. IV. Conclusion (This Kanchuka has a different diacritical mark than the other Kala Kanchuka, thus making it a different word in Sanskrit). This is where Spirit s eternal awareness is limited. God exists without regard to time whereas we exist in total awareness of time. We tend to view things linearly. As a result, we tend to judge events in terms of that viewpoint; how does what is happening now fit into my view of the future? As a result, we lose a job and we are devastated, thinking that the future looks empty. That lasts a few days, possibly longer, until you are offered a new job that far better fits your strengths. In Chapter 36 of my book, Finding the Midline, I tell the story about how my wonderful father-in-law used to tell me after every lousy event that: fifty years from now you ll never know the difference. He was absolutely correct. 13 This Kanchuka teaches us to remember that how things appear today are simply that how they appear today. We have no context of cause and effect, as we learned from Niyati Kanchuka. The relationship we just lost devastates us today but next week we will meet our life partner. The job we were laid off from yesterday makes us available for the new amazing job we will be offered next month. As my father-in-law was fond of saying, Fifty years from now you ll never know the difference. Remembering the Kanchukas helps us to remember that part of the gift of life is the opportunity to explore the world and seek out where Spirit is concealed. We learn to better accept ourselves, recognizing we can t do everything, or know everything. We are mindfully aware that our feelings of envy or jealousy are red flags indicating we ve forgotten our own particular strengths and the fullness of heart that arises when we offer them in a purposeful way, in service to others or simply for the fun of it. We are also mindful about the implications of what we do or say, or don t do or don t say. We begin to look at events with a long-term perspective. 13 Finding the Midline, at Finding the Midline, Ltd. 8

9 Remembering these things frees us to maximize what we can do and know so that we contribute in a meaningful way to our workplace, family, and community. We each depend on each other s contribution to society to help us more fully connect to God and to our own greatness. Living this way creates a life well lived Finding the Midline, Ltd. 9

10 TATTVA CHART Paramshiva Shiva - Shakti Sadashiva Isvara Suddhavidya (Iccha) (Jnana) (Kriya) Psychical Tattvas Maya Kala Kanchuka limits power to act Vidya Kanchuka limits power to know Raga Kanchuka limits sense of feeling complete Niyati Kanchuka limits sense of cause and effect Kala Kanchuka limits our perspective of time Physical Tattvas Purusha Prakriti Buddhi understanding; intellect Ahamkara - ego Manas mind Jnanendriyas (Sensory organs) Ears Eyes Nose Tongue Skin Tanmatras (Subtle elements) Smell Taste Sight Touch Sound Karmendriyas (Action organs) Arms/hands Legs/feet Mouth Genitals Excretory Mahabhutas (Gross elements) Earth Water Fire Air Space 2014 Finding the Midline, Ltd. 10