The word microcosm (ańu) is used in the sense of a unit living being and the word Macrocosm (bhúmá) is used in the sense of the Supreme Entity. But Macrocosm should be used for the Entity who is either the seed form or the post-seed form, not the pre-seed form. Macrocosm is the composite of Cosmic Citta and Cosmic Operative Principle. Some may say that it is superfluous to differentiate between these two entities, but I disagree. I have made a difference between Cosmic Citta and Cosmic Operative Principle, because the former, after its creation, is metamorphosed into the five fundamental factors under the influence of the Cosmic Static Principle and not the Cosmic Operative Principle.

If the influence of the Static Principle on the Cosmic Citta is extreme, jad́asphot́a (bursting of a structure) may occur. Due to the negative movement of the Static Principle, the extroversive flow of Cosmic imagination can be suspended and the five fundamental factors can be withdrawn into Cosmic Citta.

When the sentient and mutative principles of Prakrti predominate unit mind emerges. Following this emergence the flow of creation returns to the fundamental Witnessing Entity along the path of Pratisaiṋcara.

Prakrti is the composite of three principles: sentient, mutative, and static. All three are active both within and without the periphery of time. They are active in both Attributional Brahma (Saguńa Brahma), and Non-attributional Brahma (Nirguńa Brahma). But in Nirguńa Brahma the three principles maintain mutual harmony, keeping the Supreme triangle of forces in a balanced state. As there is no resultant force the Cognitive Principle remains unaffected within the triangle of forces.

When the mutual interaction of the three fundamental principles causes a kind of awareness to arise, Puruśa is called Saguńa. Later, as Puruśa comes under the greater influence of Prakrti in successive stages, He is called Mahattattva (“I am” feeling), Ahamtattva (“I do” feeling), Citta (done “I” feeling), and the quinquelemental factors. For the sake of easier understanding we say these stages are the modifications of Puruśa. But does Puruśa actually become modified? No, Puruśa remains His usual Self at all times. The apparent modifications which occur are caused by the various inferences (tanmátras) which emanate from His vast body and flow externally as a result of Prakrti’s static influence. The variations in these inferences permit us to form a general idea about the existence of different objects.

The resultant force of the triple principles causes a sprout to emerge in the vast body of Puruśa. Hence Attributional Consciousness is called Sakala Brahma (kala means sprout). Non-attributional Consciousness is called Niśkala Brahma.

The three infinite principles of Nirguńa Brahma flow in innumerable directions. When parallelism in their movement is lost they form a triangle of forces. This Supreme balanced triangle moves endlessly. As long as the Supreme triangle is balanced, Non-attributional Consciousness maintains Its original identity. But is it possible for the non-attributional triangle to maintain its equilibrium forever? Does any principle ever maintain equilibrium and equipoise from beginning to end? No, it does not. When three principles flow in a triangle of forces in a process of mutual interaction, one force eventually encroaches upon another. As a result, differences occur in the internal strength and wave-lengths of the three forces. Moreover, when two forces remain active within the same boundary, it is natural for them to interchange their inherent characteristics. Thus, the sentient will be converted into the mutative, the mutative into the static, and the static into the sentient. This process of mutual conversion is called homomorphic evolution (svarupa parináma). Some people use the term svarúpa parińáma in a different sense, but I am not in favour of that.

The innumerable triangles of forces are flowing; the triple principles within the triangles are forever exerting their influence. When a triangle maintains balance, the collective name of its three forces is causal matrix (Múlá Prakrti). I said earlier that the three forces are interchangeable. Each has its own vibration. It is this vibration which determines each principle’s individual characteristics.

While operating from the same point and the same side, one force is converted into another according to the fluctuation in their waves. When the three principles, due to their mutual conflict, exert a varying influence on an angular point of the triangle, a resultant force emerges. This force cannot continue to flow within the triangle, but bursts out through one of the vertices and moves outwardly. This bursting and extroversial movement of the resultant force is a sign of loss of balance. At this stage Prakrti can no longer be called Múlá Prakrti. The seed of creation is the loss of balance within the triangle of forces. The point through which the resultant force bursts out of the triangle is called the seed point or biija bindu (seed of creation). This bursting point is the noumenal cause of the phenomenal universe. This imbalance is philosophically termed guńakśobha.

The waves of the force which bursts out of the triangle begin to modify Puruśa. Although it appears as if Puruśa is distorted by the external force, He actually remains in His original stance, unperturbed. What appears to be a change in Puruśa is merely a change in the wave-length of the three principles. The resultant waves behind these apparent changes is gradually assimilated back into the fundamental Cognitive Faculty. Manifested Prakrti gradually merges in the supreme tranquillity of the Cognitive Faculty. By nature Prakrti constantly recedes. When Puruśa changes, the movement of the three principles becomes progressively slower.

In the process of crudification twenty-four factors or tattvas (Cognitive Faculty, Mahat, Aham, Citta: five fundamental factors, five tanmatras, and ten organs) are created in the body of Puruśa. Although there is a marked difference in the wavelengths of these tattvas, they are mutually related. There is a harmonious transformation from one to the other.

If we call the process of mutual conversion of the three forces within the triangle, svarupa parinama, then we can call the successive waves of kalá, which are apparently responsible for modifying the Macrocosmic body, sadrsha parińáma (sadrsha means “like”). In sadrsha parińáma or heteromorphic evolution the forces move towards successive stages of crudification.

The vertex of the triangle of forces through which the resultant force bursts out is the starting-point of creation. In this vertex lies the vast potentialities of creation. It is the seed of creation, the point of innate desire in which all manifestations lie embedded. As the desire for expression lies in the seed as potential energy, it is dominated by the static principle.

When the static force bursts out in a straight line we can call it the second stage in the flow of creation, and the first stage of crude expression outside the triangle of forces. This stage has tremendous manifestative potentiality and is hence dominated by the sentient principle. As this movement is a linear one, it is called náda. This stage has a tendency of more and more expression. It wants to create sound in the deep silence.

The linear movement of náda gradually becomes curved due to internal clash amongst the three principles. This curved náda is known as kalá (vibrations with curvatures). Kalá is the fundamental cause of this expressional universe. Having taken the form of kalá, shakti becomes conspicuous. There is a tremendous expression of shakti and hence this stage is dominated by the mutative principle.

When the flow of creation reaches the stage of kalá, Causal Brahma (Kárańa Brahma), becomes Effect Brahma (Kárya Brahma). Kárya Brahma is characterized by curvatures or kalá. Saguńa Brahma is the composite of Kárańa Brahma and Kárya Brahma.

When the seed point in the flow of creation is metamorphosed into náda, but has not finally acquired the full qualities of náda it is called visarga or vimarśa. In this stage the potentiality of sound is still in the primordial seed form and not in bháva (idea). When the subtle potentiality of the seed is transformed into cruder potentiality, it is called náda. And when náda becomes curved under the influence of the mutative principle it is called kalá. Between náda and kalá there is an intermediate stage which is a state of transformation from Causal Brahma to Effect Brahma. This intermediate stage is called anusvára. The one manifestative seed is devoid of anusvára; the manifestative seed contains anusvára – it is still of form and colour.

The seed point represents will force, náda represents cognitive force, and kalá represents actional force.

The flow of creation is guided by the Cosmic Will and hence the first half of the Cosmic Cycle (Saiṋcara) is dominated by the static principle. Behind this actional expression there is the mutative kalá. Hence all the mundane forces advance in the form of kalá. It is due to the degree of vibration in the wavelength of kalá that various objects are defined and their relative existence determined.

After the stage of anusvára, kalás begin to flow one after the other. The wave-length of each successive kalá decreases as a result of internal clash. But this gradual change can only be perceived after a long phase of evolution. The offspring of monkeys look just like monkeys, and the offspring of human beings look just like human beings. There is no visible difference between two generations. But there is a marked difference between the wave-length of the kalá of a member of the ape group of millions of years ago and the wave-length of the kalá of a human being of today due to the vast span of time which separates them. The process of one kalá following the previous one in close succession is called sadrsha parińáma (similar resultant).

As the microcosm is made in the image of Macrocosm it contains biija, bindu, kalá, náda, etc. Tantra sádhaná centres around biija, bindu, kalá, náda, etc. within the microcosmic body. Svarúpa and sadrsha parińáma also exist within the microcosmic body.

As a result of the emanation of waves a particular creative flow takes place within the Macrocosmic body. Similarly, following the principle of sadrsha parińáma, a series of waves emanate from the microcosmic body leading to the creation of unit mind and the opportunity for the requital of its reactive momenta (saḿskáras). As a result of svarúpa parińáma and sadrsha parińáma unit minds are formed, and saḿskáras are created. Due to the impact of sadrsha parińáma these saḿskáras, whether semi-expressed or unexpressd, find scope for full expression. In fact in microcosmic life the role of sadrsha parińáma is very significiant. Saḿskáras, whether good or bad, do not find a congenial environment for their requital until they come in contact with the proper Macrocosmic sadrsha parińáma. On coming in contact with Macrocosmic sadrsha parińáma, they quickly ripen.

An unmanifested reaction in seed or potential form is called a saḿskára. The nature of saḿskáras is determined by the nature of one’s actions. These saḿskáras have to be requited. There is no alternative. Thus intelligent people will carefully ponder over the painful consequences of performing a bad action or thinking a mean thought. Such contemplation will certainly cause them to desist from sinful deeds. Once undesirable deeds are performed one will have to undergo their consequences.

Should intelligent people also desist from performing virtuous deeds? After all, virtuous actions also beget reactions, albeit good ones. While performing virtuous deeds people must consider themselves as instruments of the Lord. By ideating that the Cosmic Being is the actual doer, and by surrendering the fruits of all actions to Him, one will not have to undergo any reaction. The authorship of the actions will devolve on the Lord. On the one hand such virtuous deeds will greatly benefit the world, and on the other hand they will increase the number of good saḿskáras of Saguńa Brahma. As He already has so many, it will hardly make any difference to Him at all! The burden of His saḿskáras will not increase in any way. The stable energy in which saḿskáras lie embedded is called paráshakti (stable force of divinity) in intuitional science. As long as microcosms exist, action is a must. Thus all human beings should be persuaded to engage themselves in righteous deeds. If persuasion fails, they should be compelled to tread the virtuous path under pressure of circumstances.

What is meant by the frequently used term karma (action)? Karma is a vibrational expression. Where there is no vibration there is no action. Karma is an extoversial expression of the mind. In other words, the relative change of place of an object is termed action. Where there is vibration there is sound. A sound created by a vibration within the mundane world can easily be detected by the ears or a scientific instrument. But the sound produced prior to the creation of the fundamental factors is beyond human perception. Human beings can only hear the phenomenal sounds; not the noumenal sound. Simply because one cannot hear the sound it does not mean that it does not exist. The noumenal sound lies latent in the primordial force. Its multidimensional emanations take place through various waves of various colours from that primordial force. The collection of those colourful and sonic expressions is oṋḿkara. Oṋḿkara is Brahma biija (brahma in seed form). This seed gets expressed through the unfoldment of pará, paeshyanti, madhyamá, dyotaniáná, vaekharii and shrutigocara. Sound is nothing but an expression of energy, crude or subtle, latent in different mental stages. Hence sound can logically be called a psychic vibration.

Has sound any value if it does not carry an underlying idea or bháva? What is bháva? Bháva is the assimilated form of spirituality. Hence, if we call a sound a psychic wave, its bháva is psycho-spiritual parallelism. A sound may convey an idea of something physical. In that case the sound thus uttered has no value in the absence of psycho-physical parallelism. Sound only carries value in the relative world when it is associated with a physical object. For someone who has never seen water the sound “water” carries no meaning. But a person who knows what water is will be able to form an image of water as soon as the word “water” is heard. Thus we can describe “meaning” as psycho-physical parallelism. This sort of parallelism is derived from the vibrations emanating from sadrsha parińáma.

Every entity of the quinquelemental world has its own wave-length. The Macrocosm also has a wave-length representing the totality of His expressions. As a result of the ceaseless endeavour to establish parallelism between the microcosmic and Macrocosmic waves, microcosmic bodies and minds emerge and develop. There is a causal relationship between material waves and entitative waves – they are not separate from one another. Hence if psychic waves are engaged in the pursuit of matter, it is not altogether impossible for those psychic waves to be transformed into crude matter because of the decrease in their wavelength. It is equally possible for the psychic waves to be transformed into Consciousness provided they are kept engaged in the pursuit of Consciousness. Psychic waves originate from physical waves under normal circumstances, and thus their wave-length is subtler. Even so, whenever psychic waves become parallel with the physical waves of a physical entity, they accept that physical entity as their own object. In the pursuit of subtle Consciousness, however, the psychic waves become straight leading to the mind being converted into Consciousness. The persistent endeavour to straighten the psychic waves is called dharma sádhaná. One who does not pursue the path of dharma sádhaná is bound to become degenerated.

If we call the force which causes the Macrocosm to be metamorphosed into primordial matter the “positive force”, then we will call the force which causes the unit mind to be metamorphosed into Consciousness the “negative force”. The fundamental negativity of the microcosm is called kúlakúńd́alinii. The upward movement of this kúlakúńd́alinii means the transformation of mind into Cognitive Faculty. The kúlakúńdalinii centred around the dormant Shiva lying within the triangle of káma piitha carries the vast load of staticity. This dormant Shiva is called shambhú liuṋga. The vertical point from which the positive flow begins from the Supreme Triangle, which marks the silver line between Saguńa Brahma and Nirguńa Brahma is called Shambhúliuṋga.

The nucleus of the Supreme Triangle, which is also the nucleus of all triangles of this universe, is Puruśottama – the one without a second (Ekamevádvitiiyam). He is the Parama Shiva of the Mahákaolas, the great tántrikas.

The presence of the kúlakuńd́alinii between the two lowest vertebra is the cause of the non-integral outlook of microcosms. The moment the kúlakú ńd́alinii starts rising upwards, the form and colour of this expressed universe, and the psychic thoughts of living beings, begin to change. When the kúlakúńd́alinii becomes one with Parama Shiva all differentiation comes to an end, and the physical, psychic and causal factors within the microcosmic body are surrendered as offerings to Parama Shiva. Vayamádyasya dátárah pitah tvaḿ mátarishvanah (You are our Supreme Father; we are your food). When kúlakúndalinii is separated from Parama Shiva it is the stage of diversity; when they are unified it is the stage of undifferentiation. The state of separation is the microcosmic state (jiivabháva); the state of unification is the Macrocosmic stage (Shiva bháva). The state of separation is the creation of the páshas (fetters) and ripus (enemies), and the state of unification is the metempirical state, that is the state beyond unit mind.

Pásha baddho bhavejjivah páshamukto bhavecchivah

[When one is in bondage, one is a microcosm, but when one transcends the pashas and ripus one becomes Shiva.]

Shiva is the Supreme desideratum of microcosms. Whether you understand philosophy or not, accept Him as your ultimate goal and move towards Him. This will certainly bring the highest fulfilment in your life.