Cosmogony – the doctrine of the origin of the world

According to Gorakshanath’s doctrine, as well as many other tantric teachings, everything unmanifested, manifested and that which connects them is Shiva. Or rather, we cannot give any definitions to this reality.

Naths call the Absolute "Alakh Niranjan" (beyond and inaccessible to ordinary perception), it is impossible to characterize it with any names. The Universe is created as a result of the disclosure of the creative energy of the Absolute. This energy is called Shakti, in fact, she is identical to Shiva himself. Shakti unfolds into diversity, which will always be within this incomprehensible reality, no matter what stage of revelation it is at. It is consistently revealed in the form of various structures that form the body of the Absolute, and in each such structure He is always present.

The structures are called: para-pinda, anadya-pinda, adya-pinda, mahasahara-pinda and prakriti-pinda. They are sometimes generalized into two: para- and prakriti-pinda (macrocosmic and microcosmic bodies). Just as our bodies consist of different media: very strong (bones), less durable (muscles), liquid, plasma and thinner ones – in approximately the same way, the body of the Absolute has thinner media and denser ones.  Although this is not exactly the same, nevertheless, the structures of our bodies are always in different divine spheres.

Mahasakara-pinda is the first structure where the form of living beings appears in the form of the countenances of Gods such as Shiva, Bhairava, Shrikantha, Sadashiva, etc. They are not just bodies, but certain levels of consciousness. All universes, lokas, inhabited by various beings of different categories, manifest fr om them, and the Absolute resides in all of them. For conditioned beings, these are different levels of abodes with their own laws, which may seem unchangeable, but for Shiva it is only a game of his consciousness, because he is above all laws.

In the texts, Shakti is described as looking at him, face to face, i.e. she is oriented towards him, follows his will (iccha-shakti). She is the personification of the power of revealing his greatness, and she does everything so that every part of her nature, through its self-revelation, contributes to the self-revelation of the greatness of God. Therefore, she copies in all her powers all the processes of revealing her power and the power of God, the Absolute. Accordingly, when we strive to reveal all our possibilities and perfections, we live in resonance with the greater processes that manifest through us.

Absolutely all creatures, being in the body of God, can rise in spiritual status to the highest levels of consciousness, even those that are lower than humans in tattva (category): animals, plants, etc. However, Shakti is twofold in nature. She can be both mahavidya – the perfect knowledge leading the embodied soul to moksha, and mahamaya – the great delusion, illusion. The laws by which one being can progress faster and another – slower are not so easy to describe, because they are always connected with the Divine will (Adesh).

There are many religions and ideas about the universe, views on what the laws of karma are. All these concepts, various religions, and dharmas are the "dharti" (support) of yogic experience for a yogi. When someone really begins to progress spiritually, then, depending on the changes in himself, he also changes the world, in accordance with his real spiritual state. That is, the more creative changes we bring into the world help us to live more and more in this world without self-destruction. But some creatures grow wiser and gain the power of intelligence in the process of lots of reincarnations, since various kinds of mistakes affect their bodies. Bodies wear out and die, creatures get new ones. Those who are less adequate, in less harmony with the world, die and are born often, while others may live longer in one’s body, be born less in time, and be more aware of the greatness of God. It is given to someone only in the most minimal kind, but it is given to everyone.

Macro- and microcosm

As already mentioned, Shiva’s macrocosmic body is formed fr om the unfolding of his Shakti, through the manifestation of an increasing number of her various aspects. This is how the perfection of the union of purnata (fullness) and shunyata (emptiness) is realized. Therefore, for the revelation of Shiva's greatness, it is precisely the ultimate phenomenality is important. The will, which Naths call "Adesh," is a desire of Absolute, which leads Him to His greatness in all its fullness. It is expressed, oddly enough, precisely in the very form of the body, which many teachings, for example Vedanta, consider illusory.

According to Nathas’ ideas, the human body is the same process of revealing Shiva’s will, only at the microcosm level. Like Parashiva, man, in all his true, deep motivations, strives to achieve the same self-realization and ultimate perfection through form.

In the treatise "Siddha-siddhanta paddhati", written by Gorakshanath, it is said that the structure of the microcosm (prakriti-pinda) includes such tattvas as manas, ahamkara, buddhi, chetana, chaitanya or, for example, jagran, svapna, sushupti, turya, turyatita, etc. That is, the concept of the body for Nathas is multi-level, multi-dimensional and the whole reality is nothing more than a combination of different vibrational characteristics that form the material and spiritual creation. It can also be said that all reality is different levels of consciousness disclosure.

The essence of the practice of Natha-yogis is to achieve unity (samarasya-karana) in all these realities through sahaja (the original natural state), i.e. to reach the state that corresponds to Shiva, both at the level of the spirit and at the level of the body.

Worlds (lokas, dimensions)

In the macrocosm there are various levels of existence, they are also called "lokas", "dimensions", "worlds". The concept of worlds should be considered in the context of a specific tradition, because having fully and deeply understood the principles of at least one metaphysics, it is easier to understand all the others.

Loka is a manifested creation that includes the concepts of time and space (time – because there is inconstancy, and place – because there is movement fr om one point to another). In traditional Indian descriptions of the world order, different numbers of lokas may be listed, for example:

1) ishaloka and praloka (the earthly world and the heavenly world);

2) division of the Universe into three lokas – bhuloka, bhuvarloka and svargaloka (earth, the middle region between earth and heaven, heaven);

3) division into seven spheres (saptaloka), called bhuloka, bhuvarloka, svarloka, maharloka, janaloka, tapoloka and satyaloka;

4) a system of fourteen lokas, including the above-mentioned seven, and seven lower spheres, the so-called lower worlds.

Seven lower worlds

They are described in many sources: in the Puranas (Bhagavata-purana, Vishnu-purana, Padma-purana, Shiva-purana, Agni-purana, etc.), in the Upanishads (Aruni-upanishad, Shandilya, etc.), in the Tantras (for example, Mahanirvana-tantra and Todala-tantra). The descriptions of these lower worlds (Tala) and their inhabitants vary. For example, Atala means "bottomless", it is a symbol of boundless passions and fear of death. It is ruled by Mahamaya. Vitala is associated with anger and cruelty, it is ruled by Shiva’s form – Hatakeshvara. Sutala is associated with jealousy, it is ruled by asura Bali. Rasatala is responsible for egoism, inhabited by Daityas, Danavas, Diti, etc. Mahatala is inhabited by nagas (snakes), and the descendants of Kandaru also live there. Talatala is associated with confusion, this loka ruled by asura Maya Danava. Patala is responsible for anger and murder, and is ruled by serpent Vasuki.

Sometimes in Tantras, in addition to the six amnayas (sections of tantric knowledge), the seventh is mentioned – adho-amnaya, which is associated with these lower worlds, going down from the muladhara chakra, if they are projected onto the human energy system. By the way, despite the fact that many consider these worlds to be hells, they are not always viewed only in a negative way, for example, nagas (snakes) who know rasayana (alchemy) and other vidyas (knowledge) can live in these worlds. 

But in order to look at these worlds soberly, detachment from them is needed. Without detachment, immersion in all these great chaos or great orders will be an unconscious failure in them, fraught with a complete loss of oneself as a perfect being.

Questions to Guru Yogi Matsyendranath Maharaj

In the commentary to "Siddha-siddhanta paddhati" (SSP) it is said:

"Along the legs are the seven lower worlds. The Deity of anger, Kalagnirudra, is responsible for them."

What is the purpose of these worlds?

In the overall structure of the worlds, in a general sense, there is nothing completely negative or unnecessary. These worlds play their role in the micro- and macrocosm. Kalagnirudra destroys destructive forces in the psychophysical structure, bringing them to harmony. In the human energy system, when one or another type of energy suddenly captures a person and displaces other energies, the entire structure gradually begins to collapse. Because in this case it loses harmony with the macrocosmic system, there is no consistency in it, and then a more highly organized system "liquidates" the lower one. Therefore, what the Nathas teach, namely: the state of samarasya at the level of the microcosm – leads to a high level of survival and the true realization of kaya-siddhi.

Quote from the SSP:

"The physical body is one of the states of the Spirit, but there are also states that can be connected with other worlds and everything that is present in the worlds."

Are there any more detailed explanations in any texts regarding the states of the Spirit that correspond to different lokas, and descriptions of the laws operating in different dimensions?

This information is in various tantras, but since Nathas generally do not set a goal to immerse themselves in one of any dimensions, but rather, to reach the transcendence in relation to all of them, then in the texts they are described in general terms. Nathas, first of all, are focused on the realization of shunyatma (the emptiness of their eternal and all-encompassing spirit), and Brahman, Maya and Brahmanda (Jagat) are comprehended as a consequence of Atma-vidya.If you become more and more immersed in different worlds, astrals, to the detriment of your original Self, then you can get stuck in the jungle of the illusory forces of Maya. This is what happens most often. Yoga is leaving everything behind in order to comprehend everything perfectly.

Quote from the SSP:

"Bhurloka is between the anus and the genital organ, Bhuvarloka is in the area of ​​the genital organ."

If we consider the female body, in which area is Bhuvarloka localized? And it turns out that Bhurloka occupies a very insignificant place in Brahmanda in terms of "size"?

It is the same for men and women - this is the perineum, wh ere mula bandha is performed in hatha yoga. As for the "insignificance of places," if you look fr om the perspective of the main idea that is set out in "Siddha-siddhanta paddhati," then there are no such places. They are like that for us when we ourselves belong to something and are still in the process of leaving the "prison". And when we came out, we understand that the worlds are interpenetrated, that’s why they are called parallel. That is, physically we can be in one space, but our consciousness can be in the perception of different worlds (and the physical body, by the way, too).

There are many examples from everyday life. For example, viruses: two people were in the same infected environment, and only one of them gets sick. Why? Because the one who is not affected by the virus has something extra that strengthens his immunity and displaces what the other person's body cannot displace. Another example. Someone says something unpleasant to two people, and one of them is offended or weakened, so that all that remains is to "finish him off" morally. But the other person is not affected at all by what was said, he can even return the "message" to the offender in such a way that the latter will understand that there is no point in attacking this person.

Why does this happen? Because the same space is not filled with the same things for everyone. The question is to whom and what is relevant at a given moment in time from all the content.

Materialists and people who are not deeply religious (or formally religious) will tell you: "Your choice is not great," but Nath will say: "You have a huge choice, the main thing is that your hands are empty."

Not everyone can afford some kind of emptiness. It is impossible to do it for the sake of something, without the emptiness having happened beforehand. For example, one can burden oneself with various esoteric practices (in their imperfect state, because one's hands are busy), but, in essence, remain busy and burdened. The Gorakshanath tradition suggests taking a lot, but first doing something that is difficult for many - you need to empty yourself as much as possible, through tapasya, vairagya, tyaga, etc., then you can take a lot. True, then the need that existed before will largely disappear.

None of the worlds are "lower", any point of the Universe contains all the spaces. This theory becomes a reality only for those who have order with practice and theory at the same time. For most people, the idea that Alakh Niranjan and his Nija-shakti are in the worlds of Patala seems illogical, or let's say that Bhuloka can be above Satyaloka. How is this possible? For example, Vaishnavas believe that Krishna, Radha and their retinue are above Satyaloka, they even gave a definition of their abode - "Goloka-vrindavana" etc. Although many know that Mathura, Govardhan, Vrindavana - these are real places two hours away from Delhi. But Vaishnavas believe that Mathura is not two hours away from Delhi, it is beyond all universes. And they are right, for them it is reality. But this does not mean that the same reality cannot exist for a worshiper of Shiva, Ganesha, or even Ganesha’s mouse.

If you are beyond everything, then for you everything, even Ganapati’s mouse, will be transcendental, beyond all worlds. Or Brahma, who is worshiped only in one part of the earth, in Pushkar (Rajasthan), and almost no one worships him anywhere. But for someone, Pushkar can become the most transcendental. This theory was understood by many siddhas of Nath Tradition, and for this very reason, they have no problem with which Devata a person has chosen to worship. Even if all people say that this is the lowest and most minor Deity, for Nath it can become the highest. He sees this aspect of God based on the yogic experience gained as a result of adherence to the teachings set forth in the "Siddha-siddhanta paddhati", and does not rely on religious preferences.

Therefore, A.K. Banerjee's books about Tradition, wh ere he writes that Naths accept all systems of faith, all Gods, etc., are quite honest. This is not written for the sake of some purely religious political correctness. This is precisely the doctrine of Nathism, in its most complete form. A Nath can worship Brahma as Satyanath, beyond all worlds and Gods, and for other Hindus Brahma is one of the lower Deities. A Nath has a different breadth, depth and height in perceiving seemingly simple phenomena. For Naths, there is nothing simple, because the highest reality "parama-sattva" is present in any part of space and time.

Quote fr om the SSP:

"Svarloka is located in the nabhi (navel) and is related to the sky, which is ruled by Indra, and also to heaven – Svarga. At the same level is Manipura, which is related to the fire tattva."

It turns out that the so-called paradise is not above the manipura energies, although it is described as a place wh ere righteous souls enjoy bliss? Then paradise rather distracts fr om development and purification than gives something for this?

Let us look at this phenomenon based on the above, as well as from the position of other religious realities of India. As has already been said, nothing is simple. There are many tantric schools in India, wh ere different chakra systems are used, mainly they are connected with symbols describing the sequential (krama) unfolding of being.

There are so many systems that if one write about each of them, it will get a very thick book. There is Vaishnava Tantra, Shaiva, Shakta, Baudha, etc., as well as numerous branches within these traditions. And each such tradition and its branches have their own versions regarding how the world and Gods appeared, how many there are, which of the Gods are the main ones and which are secondary. Someone may not be interested in this, and he can leave in his system of knowledge only seven chakras, and approximately what corresponds to them. Why not? If for someone the theory of seven chakras is closer, then this can be his upaya, which gave him a certain transformation and experience. But everything else, nevertheless, will not cease to exist. Someone will believe in 9 chakras, 12, 28, or 5, 4, or even one. I have already said that in addition to the most famous seven lokas, there may be Krishna-loka, Ganesha-loka, Bhairava-loka, Ishvara-loka, etc.

The third upadesha of "Siddha-siddhanta paddhati," lists all the main things that Indian tantriks deal with and that is directly related to their system of faith; these lokas are arranged so that "everything is there." However, if you meet a nath in India who may not know about Kuleshvara-loka, described in the third part of "Siddha-siddhanta paddhati", this does not mean that he is not a nath or has low realization. He could simply receive his realization through a different "layout" of worlds in chakras. For example, he could choose only seven lokas, and their layout by seven chakras.

Quote fr om the SSP:

"At the place wh ere the spine begins is Maharloka, in the hollow is Janarloka, in the body of the spine is Tapoloka, in the lotus of the base is Satyaloka. Commentary: The listed lokas are located inside the spine and are placed fr om the navel area to the head."

Where exactly is each loka located?

If we consider it as described in "Siddha-siddhanta paddhati", then it turns out something like this: Bhuloka is the base of the spine, Bhuvah is approximately at the level of svadhishthana, and Svarga is nabhi (manipura). These three lokas are, in principle, the main ones. Since the time of the Vedas, it has been believed that the three worlds include all other worlds. In Gayatri mantra, when we pronounce vyahriti (the first three words after Om – Bhur, Bhuvah, Svah), then, first of all, we repeat Om, and then we expand this Om into its three manifestations.

All worlds are created by Shabda-Brahman, and this Logos is personified by the sound "Om", from which the Vedas, the Sun, the Moon and the Fire have been manifested. In tantra, parts of the sound Om also have many different special meanings – three bindus, three Shaktis, three pithas, etc. The sound Om has many meanings, but the main point is that it contains everything. It is the sound, it is the Shakti that creates the worlds. Therefore, the subsequent worlds are inscribed in the structure in order – Bhuḥ, Bhuvaḥ, Svaḥ. Maharloka is projected onto the spine base, and then the lokas are placed up to Satyaloka in nabhi, wh ere mulakanda is also located. If we did not consider such Gods as Vishnu, Rudra, Sadashiva, etc., which are in Vaishnavism, Shaivism, Tantrism, yoga and other teachings, then perhaps it would be easier to "stretch" the seven lokas to the top of the head. But in "Siddha-siddhanta-Paddhati" these lokas were placed in the area fr om the base of the spine to nabhi, and the Gods and their lokas were placed at the top. Although someone prefers to combine differently, for example, like this: muladhara – Ganapati – earth – Bhuloka – Dakini-Shakti – asthi-dhatu, and so with each chakra.

Let's look at an example. Let's say there is a Nath of the Kapilani panth. For him, Sankhya will not be the classical Sankhya that we know, and for him, Kapila is not just the founder of Sankhya, but also Goraksha’s disciple. In addition to the tattvas listed by Kapilanath, the Nath of the Kapilani panth also believes in Kundalini Shakti, and Purusha for him is not just "I", an individual being, but a supra-individual. What will he do then? He will use the 25 tattvas described in Sankhya, but taking into account some knowledge of Aghora and Shaktism. For a scientist the concept of Prakriti from Sankhya is incompatible with the concept of Kundalini,this is unacceptable for him, but for a Nath of such panth, these are more than compatible.

On the other hand, a Nath of Ram-panth can use the symbolism of chaturvyuha that the Vaishnavas have, but he may be indifferent to the system of 36 tattvas, Chit, Ananda, Ichchha, etc. That is, everyone will project one’s attributes of his faith onto the energy system. Therefore, there is a panth that worships Hanuman (Dhaj), the Goddess (Ai), Aghora (Kapilani), Vishnu (Ram-panth), the heroes of the Mahabharata (Yudhishthira-Dharmanath), Ganga (Ganganath-Bhagiratha), etc. That is, the system of faith leaves an imprint on how one sees the energy structure in the forms of chakras, lokas, tattvas, as certain components of the microcosm. Here it is important to remember that all systems of views are upayas, "tricks" that should lead the adept to the transcendence of consciousness. At the same time, basically, Nathas are Shaivas, but taking into account that there are different practitioners and they are closer to a certain aspect from the diversity that is found in India.

The point is not how this or that Nathas’ text describes the energy system, but in understanding the basic approach. What the Nath Tradition contains in itself, you need to feel, practice something qualitatively, and then decide how to live flexibly with this realized experience in this complex world, wh ere there are many cults, Gods, cultural characteristics of different countries and societies. Tradition, making you a "graduate", gives principles, which does not imply the presence of dead dogmas, but rather the wisdom that numerous siddhas lived by, who contributed to the Tradition. They cannot be treated with disdain and arrogance, the achievements of such masters are worthy of the highest respect, but they must be deeply understood, and this understanding itself will give you the answer to the question of how to live more perfectly outside of India.

Usually the heart is associated with love, tenderness, goodness, why is it written in the SSP that Rudra resides in it "in a terrible form"?

There are different systems of considering chakras, someone believes that Brahman is in muladhara, and above He is revealed through his Shakti, and someone – vice versa. Or there is a vision wh ere two schemes are superimposed on each other. In this case, the disclosure of Brahman as Shabda (sound) in Bhur, Bhuvah and further, then – in the form of Narayana, Rudra, Ishvara, etc., is a consequence of the historical development of the cults of certain Devatas in India, in different vaidika-samhitas, puranas, tantras. And the formidable Rudra, Bhairava, in the tantras can be the highest Deity, beyond all gunas. For example, Kali is an ugra-form, but for someone it is the most merciful of all, since the most angry Deity always contains the opposite qualities to the same extent. 

Rudra is associated with anahata not only in the "Siddha-siddhanta paddhati", but in many Nathas’ texts.

This text based on materials from the forum dharmanathi.ru.