complete. The impulse to differential self-awareness in manifested creations is that initial impulse by which the One forces itself to create the Primordial Force in itself and break its own internal balance of the Void, dividing It into absolutely mobile and absolutely inert - two primary streams of Existence. Due to this, the space of the world arises - Prakriti, the vortex-like inhomogeneities of which become matter woven by vibrational fields. Thus, the impulse of the One to self-realization forms two principles of the state of the Primordial Force - two Gunas - absolute activity, called Rajo-guna or Rajas, and absolute inertness - Tamo-guna or Tamas. Being merged into the unmanifested One, they are mutually annihilated by the original integrity and completeness. When they are manifested, their balance in the created Being is a new, higher quality of order in comparison with them. [In contrast to the original Chaos.], called Sattva-guna or simply Sattva. Thus, the three gunas create the world of creation from Prakriti, ordering the absolute Chaos of the primordial Void into the structure of Being in accordance with the Will of the One.
Sattvo-guna in the manifested self-sufficient, because it is the principle of balancing, not destroying, but harmoniously organizing the motivating force of Rajo-guna and the immobilizing inertia of Tamo-guna. Tamas or Tamo-guna is the principle or quality of inertia (or inertia) that makes it possible to create and maintain form - the resulting state of motive power in action. Tamas is also that aspect of the Primordial Force, which determines the formation of five elements or five elements - five qualitative substantial manifestations: earth, water, fire, air and ether element - tattva (literally "essence, essence") is the initial quality of the substance of the world, corresponding to a certain primary state of space as the original pra-matter of the Universe. Maha-bhut or tattvas - five: the grossest essence of matter as a solid substance - Prithvi - the element of earth; the essence of the liquid state - Apas - the element of water; the essence of a state transitional between a volumetrically limited state of matter and a gaseous phase - Tejas or Agni - the element of fire; the essence of the gaseous state - Vayu or Vata - the element of air; the essence of the subtle - non-material state of matter - Akasha - the element of ether, corresponding to both the actual space-time continuum and the various fields that exist in it in the form of due to the presence of Prana - the quality of energy or ethereal breathing - Akasha-vayu - primary vortex-like heterogeneities, the compaction and differentiation of which is actually the source of the transformations of the qualitative states of matter into each other that form the primary elements.]. The most important of the five elements is the ether of the universe - space-time - Akasha.
Ether breathing - Akasha-vayu creates the element of air from the ether. The elements of ether, air and fire combine to form the element of water. And, if the element of air is the fundamental principle of the breath of life, then water contains in its embryonic state all the objects of the world revealed creations. Due to the combination of the elements of ether, air, fire and water, the element of earth is formed - the fundamental basis of the materiality of material objects. Thus, the objective world in all its incomprehensible diversity is the result of the natural interaction of the five elements - Pancha-tanmatra. At some stage in the development of their interaction, the five primordial elements form the material world of the five physical elements - Pancha-bhuta, which make up all the boundless myriads of nebulae, each of which contains an uncountable number of stars and star systems. [The elements or subtle components of the primary elements are their organizing principles - the qualitative aspects of Prana - energy consistent with them. The rough components of the primary elements - the physical elements - are the realization of the organizing principles in the space appropriately formed by them.] The magical power of the interaction of the five elements controlled by the three gunas is manifested both in the formation of the smallest vortices of superweak vibrational fields, and in the creation of giant conglomerates of rough matter.
The very first object that Prakriti produced was Maha-tattva - the Great Essence or the Great Truth - the single fundamental principle of the original potential energy embodied in the pra-matter. Dynamic manifestations of energy are called Prana - the Primordial Force.
The "Vedas" call the primordial manifested God of the world of creation "Golden-womb" - Hiranya-garbha. Hiranya - gold - a golden stream of divine consciousness - a divine spark in embodied beings. In the manifestations of any being who is aware of this spark in himself, motives predominate due to the self-sufficient tendency of harmony - Sattva-guna. Therefore, everyone who has reached such a level of self-realization will be called Hiranya-garbha, because his essence is inseparable from the single essence of the world.
Hiranya-garbha - creative Spirit - Creator, Preserver and Master of the Universe. His inspiration created all levels of the world of manifested being. Being the great source of creation, Hiranyagarbha is also the fundamental basis of consciousness and self-awareness of the universe.
The second derivative of Prakriti is Ahamkara - Ego or universal will power.
The five primary elements have five properties that are perceived in the five spheres of perception by the organs of hearing, touch, sight, smell and taste. [To the grossest of the primary elements - Prithvi - earth corresponds to perception through smell, water - Apasu - taste perception, fire - Tejasu - visual, air - Vayu - perception through touch, ether - Akasha - auditory perception.] Accordingly, transforming into the multiple worlds of the universe material objects, subtle primary elements transfer their properties to coarse structures. Thus, in the limit, the objective universe is the transformation of Akash - space-time - due to the action of Ahamkara - the volitional force of the world. [Prana is a property of energy, which the space of the world has in various forms, is an object of application of the volitional force of the world and, thus, a key factor in the realization of self-manifestation, and, consequently, self-awareness of the world. Being the motivating beginning of the manifested being, the volitional force of the world controls the dynamics of Prana through intention. The latter is the bridge between the will as such and the energy that realizes manifested being.]
The fixation of the creative force in the form of a structure composed of manifested forms is due to Tamo-guna. [Tendency of inertia of maintaining the state.] The multitude of worlds as a structured manifestation or expression of the five elements is thus formed due to the power of Tamas.
Roughly speaking, there are seven levels or planes of manifested being - seven spheres of creation: the Divine plane of the universal Great Essence (Maha-tattva), the plane of the willpower of the universe (Aham-kara) and the five planes of Pancha-tanmatra (Pancha-maha-bhuta-tattva) - five spheres of the elements of the great primary elements of creation.
In the Vedas, the seven planes of the universe are interpreted as seven worlds - Saptaloka:
1. The world of mortals.
2. Abode of the dead.
3. The abode of those limited by attachment to the personal ego.
4. Abode of the great - demigods.
5. The abode of divine souls who have overcome the limitations of the ego and have achieved the realization of unity with their creations.
6. The abode of the enlightened - beings who own the divine power, and, being in a state of divine bliss, comprehended the true nature of things - the power of God, through which creation is revealed.
7. The abode of the highest - those who have achieved complete unity with God, thanks to the realization of the Highest Truth - the comprehension of the Primordial Principle.
The seven worlds are grouped into three spheres - lower, higher and highest.
Three of the seven planes - the world of mortals (Bhuh), the abode of the dead (Bhuvah) and the abode of the limited (Svah) are called the three lower worlds (Adho-triloka). Their comprehension is within the instrumental capabilities of that functional part of human consciousness, which is called intellect and is a somewhat more developed form of animal intellect. Living embodied human beings reside in Bhu-loka, where three states of consciousness are possible: the state of wakefulness, the state of actual sleep - dreaming - and the state after sleep - dreamless sleep.
The dominant phase of the state of consciousness in the mortal world is wakefulness.
After physical death, a person's awareness falls into Bhuva-loka, where the state of sleep with dreams dominates. Hidden desires, hopes and fears of a person take shape, becoming the reality of this abode of permanent sleep and giving rise to images of sensations in awareness - heavenly pleasures or hellish suffering.
People who had a bright mind and brilliant intellect during their lifetime often bypass the transitional plane of Bhuva-loka and, after death, fall directly into Sva-loka. There they enjoy the feeling of happiness that is generated by their striving to comprehend complex abstract ideas and the tendency to stay in a stable state of deep reflection or virtues realized in the process of life, and then enter a state of deep rest - dreamless sleep. Most ordinary people also have a chance to enter Sva-loka and stay there for some time, depending on a greater or lesser degree of awareness of the divinity of their own nature, a property that human beings have from