Creation Dictionary

Creation (from Latin, cf Greek krainein, Sanskrit kri to make, do)

The Ever-existent, which in its transcendent aspect is the eternally embracing Boundless, is the source as well as the sum total of all beings and things; hence in essence all beings and things are eternal and have never been created in the Christian sense, for they are of the very stuff, essence, and be-ness of the Boundless itself.

Yet the word creation has a legitimate use in the original sense of coming forth from being into existence, not as something produced from nothing but in the ordinary sense of production of something out of something else.

A human being can be said to be created in that he is brought into being as such, not from nothing but from the various elements which when combined form the human constitution, conjoined with the contemporaneous evolution of the powers and substances of the monad by which it acquires its various sheaths; worlds also can be said to be created out of primordial matter, and compound elements from simpler ones.

Hermes says that matter becomes; formerly it was -- profound expressions indeed; and Fichte expresses the same idea in his distinction between Seyn and Daseyn. In this sense, matter or worlds may be said to be brought forth or created, with the significance of becoming.

See also PRIMARY CREATION; SECONDARY CREATION

(See also: Creation , Mysticism, Mysticism Dictionary, Occultism, Occultism Dictionary)

Secondary Creation The creation of the manifested universe, after that of the unmanifested universe which is called the primary creation.

In a more restricted meaning, the evolution and progression into manifestation of the almost innumerable hierarchies of builders of the universe, both higher and lower -- the primary in this connection referring to the purely spiritual hierarchies and individuals which issued from the womb of space along the lines of primary spiritual emanation as already residing karmically in cosmic ideation.

Ancient cosmogonies in general begin with the secondary creation and with the creation of manifested light; what precedes this is called darkness or night, because the unmanifested absolute light can thus be named only by contrast with the manifested light. Thus in Genesis 1:2, darkness is upon the face of the deep, and in verse 3 "light" is created.

When spirit has permeated every atom of the seven principles of kosmos, there is a period of stabilization and preparation, and then the secondary creation begins. In the primary creation earth is in possession of the three elemental kingdoms (SD 1:449-50, 2:312).

In the primary creation, mahat functions as universal ideation or divine thought, while in the secondary it differentiates into innumerable emanating streams of individualization, which is the field for the coming into activity of the innumerable hosts of monads -- described as the appearance of egoity. The primary creation is that of light or spirit; the secondary that of darkness or matter -- these being employed in a relative sense, and in a sense the reverse of that mentioned above.

(See also: Secondary Creation , Mysticism, Mysticism Dictionary)

apex of creation: The highest or initial movement in the mind that will eventually manifest a creation. The quantum level of manifestation. See: microcosmmacrocosm, quantum, tattva.

(See also: Apex of creation , Hinduism, Body Mind and Soul)

Primary Creation Used in theosophy for the openings of the different dramas of life, as opposed to the secondary creation, their more or less present conditions and appearances. Yet primary creation in strict logic appertains to those primordial beginnings of manifested life which precede the operations of nature when it has once entered into its established habits due to past karma, these established habits or courses of action being the karmic results of precedaneous causes. For example, the creation of the hierarchies of the gods or dhyani-chohanic hosts, and of their various worlds and activities, belong to the so-called primary creation; and at the close of this creation opens the drama of established nature and of the hierarchies and their respective operations beneath those hierarchies of gods.

Ancient cosmogonies begin with the secondary creation in cosmic things; hence, before the creation of light, they postulated darkness. But this darkness is the eternal light shining through and guiding the primary cosmogonical creation, and it was called darkness only by contrast with the manifested light of the secondary creation.

In the beginning of the primary creation the world, and on a smaller scale the earth, was in the possession of the three elemental kingdoms, and its three elements were fire, air, and water. It is the evolution of worlds from primordial atoms and from the pre-primordial atom; yet in the subsequent portions of primordial creation came forth into active manifestation the various hierarchies called angelic or dhyani-chohanic. Mahat, called lord in the primary cosmogonical creation, is universal cognition, thought divine; but in the secondary creation that which was mahat becomes the vast range of hierarchical manases which construct, inhabit, develop, and even emanate, manifested worlds.

(See also: Primary Creation , Mysticism, Mysticism Dictionary, Occultism, Occultism Dictionary)

creation: The act of creating, especially bringing the world into ordered existence. Also, all of created existence, the cosmos. Creation, according to the monistic-theistic view, is an emanation or extension of God, the Creator. It is Himself in another form, and not inherently something other than Him.

See: cause, tattva.

(See also: Creation , Hinduism, Body Mind and Soul)

Creation:

Creation (present) by Vedic Chronology:

Present creation exists within 1 day of Brahma

 1 day of Brahma is 1000 divya (divine) yugas

 1 divya yuga equals 4 million 320 thousand years

 1000 times 4.320.000 years equals 1 day of Brahma

 1 day of Brahma equals 4 billion and 320 million years

 There are 14 manvantars in one day of Brahma

 14 divided into 4.320.000,000 = 's 308.571.428 years per manvantar

 Creation has already passed through 6 manvantar cycles

 6 manvantars multiplied by 308.571.428 equals 1.851.428.568 years

 Present creation is approximately 1 billion and 851 million years old

(See also: Creation , Hinduism, Hinduism Dictionary, Sanskrit Dictionary, Body Mind and Soul)

CREATION MYTH - myths about the origins of the world, often falling in one of four types.

1. creation from nothing in which God fashions Heaven and Earth from sound, word/thought.

2. creation from a cosmic egg in which the universe arises from complementary opposite principles.

3. an Earth diver story in which an emissary from the heavenly realm plunges into the chaos below and brings up clay or mud to fashion the Earth.

4. an emergence myth in which the first people emerge into the world of light from the underworld below. (NAD)

(See also: CREATION MYTH , Wiccan Pagan, Paganism, Pagan Dictionary)

conception: Power to imagine, conceive or create. Moment when a pregnancy is begun, a new earthly body generated.

the point of conception; the apex of creation: The simple instant that precedes any creative impulse and is therefore the source and summit of the powers of creation or manifestation. To become conscious of the point of conception is a great siddhi.

(See also: Conception , Hinduism, Body Mind and Soul)

tattva: (Sanskrit) "That-ness" or "essential nature." Tattvas are the primary principles, elements, states or categories of existence, the building blocks of the universe. Lord Siva constantly creates, sustains the form of and absorbs back into Himself His creations. Rishis describe this emanational process as the unfoldment of tattvas, stages or evolutes of manifestation, descending from subtle to gross. At mahapralaya, cosmic dissolution, they enfold into their respective sources, with only the first two tattvas surviving the great dissolution.

The first and subtlest form - the pure consciousness and source of all other evolutes of manifestation - is called Siva tattva, or Parashakti-nada. But beyond Siva tattva lies Parasiva - the utterly transcendent, Absolute Reality, called attava. That is Siva's first perfection.

The Sankhya system discusses 25 tattvas. Saivism recognizes these same 25 plus 11 beyond them, making 36 tattvas in all. These are divided into three groups:

1)    First are the five shuddha tattvas (shuddha = pure). These constitute the realm of shuddha maya.

2)    Next are the seven shuddha-ashuddha tattvas(shuddha-ashuddha = pure-impure). These constitute the realm of shuddhashuddha maya.

3)    3The third group comprises the 24 ashuddha tattvas (ashuddha = impure). These constitute the realm of ashuddha maya.

See: atattva, antahkarana, guna, kosha,

(See also: Tattva , Hinduism, Body Mind and Soul)

A Christian theological definition of Creation according to CARM - The Christian Apologetics & Research Ministry:

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Creation

See also: Creation , Christianity, Body Mind and Soul

Senses In general, gateways of communication between the perceiving function of the ego and the corresponding elements of the plane where it is functioning. The physical senses appeared in serial evolution in the order of hearing, touch, sight, taste, and smell. These senses were not developed out of nothing but are expressions or reflection on the physical plane of previous latent, inner causal functions residing in the structure of the inner person.

The five physiological senses are modifications or specializations of a general perceptiveness which has different modifications in different animal species where the organs are different, especially in the insects. Sensitives and clairvoyants may be able to receive visual, auditory, or other impressions without the use of the physical organ, or the usual functions of a sense organ may be transferred to another part of the body.

The human senses are actually seven including, besides the usual five already developed, the organ or function of manas (mind) and of buddhi (understanding). These latter two are not senses in the physical significance pertaining to the bodily senses, but the emphasis is laid on organic and functional activities, both being inner and spiritual-intellectual. At the present stage of evolution man has not developed the power of manifesting the sixth and seventh sense functions and organs, but in the fifth round the development of ether will bring forth into relatively full evolution the manasic sense organ with the beginnings of the buddhic.

In exoteric mythologies the bodily senses and functions are said to have their presiding deities, so that there are two septenary sets: the causal spiritual, and their material reflections as effects. The cycles of septenary evolution bring forth the spiritual or divine; intellectual and higher psychological; the lower psychological, including the passional, and the instinctual; and the semi-corporeal and purely physical natures. The senses belong to the last two groups. The astral-vital-physical nature furnishes sensory organs, through which the inner senses can act, thus causing the functioning of the physical senses. These physiological senses develop pari passu with the physicalization of humanity.

In the first human protoplasts, the senses were nonexistent in the sense of being non-functional although latent; as evolution unfolded innate capacity and attribute, the functions and organs followed suit, and appeared in the evolving physical vehicle.

The senses belong to the third of seven creations mentioned in the Puranas, the first three constituting a group known as the prakrita creations:

1)    mahat-tattva creation;

2)    bhuta or bhutasarga; and

3)    indriya or aindriyaka.

These three are not so much senses as the three first or elemental prakrita creations of the cosmos, representing the first three stages of the development of manifestation after a solar pralaya. Nevertheless, as analogy is nature's rule throughout, these creations are equally applicable to the human senses, applying to the generalized development of sense function and sense apparatus more than to the sense organs themselves. The last of the three is, in its human application, a modified form of ahankara, the conception of the egoistic and mayavi "I" in man, the reflection of the spiritual ego or monad; and this third creation is also termed the organic creation or creation of the senses.

(See also: Senses , Mysticism, Mysticism Dictionary)

Ayurveda is the oldest surviving complete medical system in the world. Derived from its ancient Sanskrit roots - ‘ayus' (life) and ‘ved' (knowledge) – and offering a rich, comprehensive outlook to a healthy life, its origins go back nearly 5000 years. To when it was expounded and practiced by the same spiritual rishis, who laid the foundations of the Vedic civilisation in India, by organising the fundamentals of life into proper systems.

The main source of knowledge in this field therefore remain the Vedas, the divine books of knowledge they propounded, and more specifically the fourth of the series, namely Atharvaveda that dates back to around 1000 BC. Of the few other treatises on Ayurveda that have survived from around the same time, the most famous are Charaka Samhita and the Sushruta Samhita which concentrate on internal medicine and surgery respectively. The Astanga Hridayam is a more concise compilation of earlier texts that was created about a thousand years ago. These between them forming a greater part of the knowledge base on Ayurveda as it is practiced today.

The art of Ayurveda had spread around in the 6th century BC to Tibet, China, Mongolia, Korea and Sri Lanka, carried over by the Buddhist monks travelling to those lands. Although not much of it survives in original form, its effects can be seen in the various new age concepts that have originated from there.

No philosophy has had greater influence on Ayurveda than Sankhaya’s philosophy of creation and manifestation. Which professes that behind all creation there is a state of pure existence or awareness, which is beyond time and space, has no beginning or end, and no qualities. Within pure existence, there arises a desire to experience itself, which results in disequilibrium and causes the manifestation of the primordial physical energy. And the two unite to make the "dance of creation" come alive.

Imponderable, indescribable and extremely subtle, this primordial energy – which and all that flows from it existing only in pure existence – is the creative force of all action, a source of form that has qualities. Matter and energy are so closely related that when energy takes form, we tend to think of it in terms of matter only. And much modified, it ultimately leads to the manifestation of our familiar mental and physical worlds.

It also gives rise to cosmic consciousness, which is the universal order that prevades all life. Individual intelligence, as distinct from the everyday intellectual mind, is derived from and is part of this consciousness. It is the inner wisdom, the part of individuality that remains unswayed by the demands of daily life, or by Ahamkara, the sense of `I-ness’.

A Sanskrit word with no exact translation, Ahamkara, is a concept not quite understood by everyone as it is often misleadingly equated to `ego’. Embracing much more than just that, it is in essence that part of ‘me’ which knows which parts of the universal creation are ‘me’. Since ‘I’ am not separate from the universal consciousness, but ‘I’ has an identity that differentiates and defines the boundaries of `me’. All creations therefore have Ahamkara, not just human beings.

There arises from Ahamkara a two-fold creation. The first is Satwa, the subjective world, which is able to perceive and manipulate matter. It comprises the subtle body (the mind), the capacity of the five sense organs to hear, feel, see, taste and smell, and for the five organs of action to speak, grasp, move, procreate and excrete. The mind and the subtle organs providing the bridge between the body, the Ahamkara and the inner wisdom, which three together is considered the essential nature of humans.

The second is Tamas, the objective world of the five elements of sound, touch, vision, taste and smell – the five subtle elements that give rise to the dense elements of ether or space, air, fire, water and the earth – from which all matter of the physical world is derived. And it is Rajas, the force or the energy of movement, which brings together parts of these two worlds.

It is worth noting that even at the stage of the dense elements the philosophy of creation –which according to Sankaya is now and in the present, without any past and any future – is still dealing with aspects of existence beyond our simple physical realms. The point of contention being that we are the first and foremost spirit experiencing existence. To use Ayurveda in daily life, one has neither to accept nor even understand this philosophy. But it does provide a deeper insight into how Ayurveda works towards betterment of your health.

Ayurveda therefore is not simply a health care system but a form of lifestyle adopted to maintain perfect balance and harmony within the human existence, from the most abstract transcendental values to the most concrete physiological expressions. Based on the premise that life represents an intelligent co-ordination of the Atma (Soul), Mana (Mind), Indriya (Senses) and Sharira (Body). That revolves around the five dense elements that go into the making of the constitution of each individual, called Prakriti. Which in turn is determined by the vital balance of the three physical energies - Vata, Pitta, Kapha and the three mental energies - Satwa, Rajas,

Ayurveda thus offers a unique blend of science and philosophy that balances the physical, mental, emotional and spiritual components necessary for holistic health.

(See also: Ayurveda , Ayurveda, Ayurvedic Dictionary, Alternative Health, Body Mind and Soul)

Anugraha, Anugrahana (Sanskrit) (from anu-grah to support, uphold, foster, treat kindly)

Favor, kindness, promoting or favoring a good object. In the Vishnu-Purana (1:5) applied to the eighth creation (in the Matsya and other Puranas to the fifth creation), the period of formative development "which possesses both the qualities of goodness and darkness." In Sankhya philosophy anugraha-sarga is the creation or formation of "the feelings or mental conditions."

Blavatsky calls the anugraha creation a blind, "for it refers to a purely mental process: the cognition of the 'ninth' creation, which, in its turn, is an effect, manifesting in the secondary of that which was a 'Creation' in the Primary (Prakrita) Creation. The Eighth, then, called Anugraha (the Pratyayasarga or the intellectual creation of the Sankhyas . . .), is 'that creation of which we have a perception' -- in its esoteric aspect -- and 'to which we give intellectual assent (Anugraha) in contradistinction to organic creation.' It is the correct perception of our relations to the whole range of 'gods' and especially of those we bear to the Kumaras -- the so-called 'Ninth Creation' -- which is in reality an aspect of or reflection of the sixth in our manvantara (the Vaivasvata)" (SD 1:456).

All theses various "creations" mentioned in the Puranas represent stages of evolutionary production, following each other in regular serial order, and thus unfolding into manifestation what lay originally latent in the seed out of which these various stages arise. Thus the reference in the Vishnu-Purana, for example, by analogical reasoning can apply either to a universe, solar system, planetary chain, or to the developmental history of earth and its inhabitants.

(See also: Anugraha, Anugrahana , Mysticism, Mysticism Dictionary, Occultism, Occultism Dictionary)

Bhutasarga (Sanskrit) (from bhuta has beens + sarga creation, production)

Elemental creation; the second of the seven creations or emanations, popularly given in the Hindu Puranas as mahat-tattva, bhutasarga, indriya or aindriyaka, mukhya, tairyagyonya or tiryaksrota, urdhvasrotas, and arvakstrotas. Bhutasarga cosmically is the first differentiation of universal indiscrete substance, or primordial akasa, the first stage of the differentiation of the pre-cosmic elements; the word bhutasarga itself suggests that this differentiation is according to seeds or germs (bhutas) reappearing anew from the preceding cosmic manvantara. "In astronomical and Cosmogonical language this Creation relates to the first stage of cosmic-life, the Fire-Mist Period after its Chaotic stage, when atoms issue from Laya" (SD 1:453).

The second hierarchy of the manus, the dhyani-chohans or fully self-conscious devas, who are the original producers of form (rupas), appear at this stage of cosmic emanational evolution. In the Vishnu-Purana these beings are called chitrasikandinas (bright-crested), the seven rishis who are the informing souls of the seven principal stars of the Great Bear. These seven rishis represent hierarchies of spiritual beings who preside over and guide the septenary stages of the evolution of the cosmos.

(See also: Bhutasarga , Mysticism, Mysticism Dictionary, Occultism, Occultism Dictionary)

cosmic cycle: One of the infinitely recurring periods of the universe, comprising its creation, preservation and dissolution. These cycles are measured in periods of progressive ages, called yugas. Satya (or Krita), Treta, Dvapara and Kali are the names of these four divisions, and they repeat themselves in that order, with the Satya Yuga being the longest and the Kali Yuga the shortest. The comparison is often made of these ages with the cycles of the day: Satya Yuga being morning until noon, the period of greatest light or enlightenment, Treta Yuga afternoon, Dvapara evening, and Kali Yuga the darkest part of the night. Four yugas equal one mahayuga.

Theories vary, but by traditional astronomical calculation, a mahayuga equals 4,320,000 solar years (or 12,000 "divine years;" one divine year is 360 solar years) -  with the

• Satya Yuga lasting 1,728,000 years,
• Treta Yuga 1,296,000 years,
• Dvapara Yuga 864,000 years, and
• Kali Yuga 432,000 years.

Mankind is now experiencing the Kali Yuga, which began at midnight, February 18, 3102 bce (year one on the Hindu calendar [see Hindu Timeline]) and will end in approximately 427,000 years. (By another reckoning, one mahayuga equals approximately two million solar years.) A dissolution called laya occurs at the end of each mahayuga, when the physical world is destroyed by flood and fire. Each destructive period is followed by the succession of creation (srishti), evolution or preservation (sthiti) and dissolution (laya).

A summary of the periods in the cosmic cycles:

• 1 mahayuga = 4,320,000 years (four yugas)
• 71 mahayugas = 1 manvantara or manu (we are in the 28th mahayuga)
• 14 manvantaras = 1 kalpa or day of Brahma (we are in the 7th manvantara)
• 2 kalpas = 1 ahoratra or day and night of Brahma 360 ahoratras = 1 year of Brahma
• 100 Brahma years = 309,173,760,000,000 years (one "lifetime" of Brahma, or the universe).

We are in Brahma Year 51 of the current cycle. At the end of every kalpa or day of Brahma a greater dissolution, called pralaya (or kalpanta, "end of an eon"), occurs when both the physical and subtle worlds are absorbed into the causal world, where souls rest until the next kalpa begins. This state of withdrawal or "night of Brahma," continues for the length of an entire kalpa until creation again issues forth.

After 36,000 of these dissolutions and creations there is a total, universal annihilation, mahapralaya, when all three worlds, all time, form and space, are withdrawn into God Siva. After a period of total withdrawal a new universe or lifespan of Brahma begins. This entire cycle repeats infinitely. This view of cosmic time is recorded in the Puranas and the Dharma Shastras.

See: mahapralaya.

(See also: Cosmic cycle , Hinduism, Body Mind and Soul)

Brahma:

The name of the highest demigod in this creation. He is born on a lotus flower, which sprouts from the navel of Lord Vishnu. He has four heads. During his day, the creation exists, and during his night it is absorbed within him. His day lasts for 1,000 chatur yugas, or 1,000 cycles of four periods: Satya yuga, Treta yuga, Dvapara yuga and Kali yuga.

As a demigod, he rules over some of the nakshatras as well as some of the shastiamshas used in vedic astrology. He is beholden only to Vishnu, Sada Shiva and Krishna. All other demigods in this creation are under Brahma, including such great personalities and demigods as Indra, Agni, Surya, Chandra, etc. The incarnations of the lord who appear on earth of his own sweet will are above Brahma. This includes Shri Krishna, Shri Ramachandra, Shri Narasimha, and Shri Chaitanya to name a few.

(See also: Brahma , Psychic, Psychic Dictionary, Parapsychology, Parapsychology Dictionary)

creator: He who brings about creation. Siva as one of His five powers. See: creation, Nataraja, Parameshvara.

(See also: Creator , Hinduism, Body Mind and Soul)

Deva-sarga (Sanskrit) (from deva divine + sarga emanation, emission, creation)

Divine emanation or emission; the creation of the gods, the last of the first series of creations enumerated in the Vishnu-Purana. It "has a universal reference; namely, the Evolutions in general, not specifically to our Manvantara; but the latter begins with the same over and over again, showing that it refers to several distinct Kalpas.

 For it is said 'at the close of the past (Padma) Kalpa the divine Brahma awoke from his night of sleep and beheld the universe void.' Then Brahma is shown going once more over the 'seven creations' in the secondary stage of evolution, repeating the first three on the objective plane" (SD 1:454).

(See also: Deva-sarga , Mysticism, Mysticism Dictionary, Occultism, Occultism Dictionary)

A Christian theological definition of Transcendence according to CARM - The Christian Apologetics & Research Ministry:

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Transcendence

See also: Transcendence , Christianity, Body Mind and Soul

ATHEISM

Can be divided roughly into two phases - Sartrean Atheism and Post-Sartrean Atheism. For Sartre, raised in the Catholicism of the 19th and early 20th Century, God was the meaning of life and the world. Once God was proved not to exist (or murdered as Nietzsche put it), meaning also ceased to exist. The universe for Sartre was hence absurd and nauseating. We now recognize that meaning and purpose can be present even if Creation is self-created - either as the original cause of self-creation or as its ultimate (not-yet-completed) result.

(See also: ATHEISM , Magick, Mysticism, Mysticism Dictionary, Body Mind and Soul,)