Lesson 354 – Dancing with Śiva

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Recording: Gurudeva’s cloned voice

What Is the Nature of the Causal Plane?

ŚLOKA 44
The causal plane, or Śivaloka, pulsates at the core of being, deep within the subtle plane. It is the superconscious world where the Gods and highly evolved souls live and can be accessed through yoga and temple worship. Aum.

BHĀSHYA
The causal plane is the world of light and blessedness, the highest of heavenly regions, extolled in the scriptures of all faiths. It is the foundation of existence, the source of visions, the point of conception, the apex of cre­ation. The causal plane is the abode of Lord Śiva and His en­tourage of Ma­hā­devas and other highly evolved souls who exist in their own self-effulgent form—radiant bodies of cen­tillions of quantum light particles. Even for embodied souls, this refined realm is not distant, but exists within man. It is ever-pre­sent, ever-available as the clear white light that illumines the mind, accessed within the throat and cranial chakras—viśuddha, ājñā and sa­has­­­rāra—in the sublime practices of yoga and temple worship. It is in the causal plane that the mature soul, un­­shrouded of the physical body’s strong in­stinc­tive pulls and astral body’s harsh intellectual stranglehold, resides fully conscious in its self-effulgent form. The Śivaloka is the natural re­fuge of all souls. The Vedas intone, “Where men move at will, in the threefold sphere, in the third heaven of heavens, where are realms full of light, in that radiant world make me immortal.” Aum Namaḥ Śivāya.

Lesson 354 – Living with Śiva

Posted on by Himalayan Academy
Recording: Gurudeva’s cloned voice

The Demise Of Pagan Faiths

There have been civilizations that have become ashamed of and then abandoned their religion and their temples because of Christian and Communist propaganda. Where is the Greek religion today? Their temples are mere monuments. Where is the Native American religion today, with all of its mysticism? And where is the religion of the Native Hawaiian people today? They practiced a profound religion that was in many respects very similar to Hinduism. They worshiped Lord Gaṇeśa, and called Him God Lono. They worshiped Lord Subramaṇya and they called Him God Ku, who is our Kumāra. Their Goddess Pele was Pārvatī, whom they feared. Their Supreme God, our Lord Śiva, was called God Kane, represented by a single upright sacred stone, much like our liṅga.

Then, about a hundred and fifty years ago, Christians came in force to Hawaii. They set about to convert all of the “pagan” Hawaiians. They set up printing presses and schools. They convinced the queens and kings to close the temple doors, which they did. What followed is a sad history of decline and fall. The 1,500-year-old Polynesian culture dwindled and died. Intermarriage began. Today, 200 years later, the language, the culture, the religion, the worship and the race are nearly gone. Of the 500,000 Hawaiians that Captain Cook encountered in 1772, only about 500 are left today. There are virtually no pure Hawaiians anymore, all because the temple doors were closed. Such is the vulturism that the Christians, in their commercial, colonial, imperial expansion, perpetuated on the Hawaiian people. We live in Hawaii. We know all of this.

We do not want Hinduism in mainland America to suffer that fate, and so we urge all of you to protect yourselves from the forces that may try to demean and destroy our Hindu temples. By protecting the temples, we protect the religion. Proceed with confidence. With a united will, a solidarity, a Hindu front, we are a loving fortress unto ourselves.

You are all to be commended for your efforts to open the temple doors in this community. I ask each and every one of you to bring your heritage, the best you understand it, all of it, here to the United States of America. Don’t try to create a new religion here, a Neo-Indian religion. The one you have is perfectly fine, the best in the world. Those of you who have been educated in Christian schools, your minds have been turned against Hinduism at a young age by the clever teachers in the school, and thoughts have gone into the subconscious mind that are there militating against your bringing up temples and bringing the culture here, thinking it may be not quite right to do. Release those thoughts from the subconscious mind and realize that we are all in a country that grants us religious freedom through its constitution. It is our privilege and duty to claim that religious freedom, to enforce that religious freedom, to implement it and not be shy about our faith. This is not a shy country.

I visited the Hindu temple in Flint, Michigan, a few days ago. Someone had written in the sand in front of the temple, “Jesus Saves.” I inquired, “How long has that been there?” They said a few days. I asked, “Why didn’t you take your foot and rub that out? No one has the right to come on this property and write such things in front of a Hindu temple.” Everyone was too shy. We need strength, not shyness when these kinds of things happen. We rubbed it out.

How do we show that strength? We have to go to the Christian ministers in that community and tell them politely but firmly that their children are desecrating our temple and demand that this stop. We have to ask them to talk to their congregations, to explain Hinduism to their congregations and tell them that we are not putting up with this sort of nonsense and harassment. If one of the children of the Hindu community went to the Baptist church and wrote “Hare Kṛishṇa” or “Śiva Śiva” on the sand in front of the church, you would hear about it from the Baptists. They would come right over here saying, “I would like to talk to the spiritual leader of this organization about a very important subject.” Then you would have to tell your children not to antagonize the Christians or desecrate their property.

We also have to question our children as to any and all badgering by Christians in their school. This taunting in public schools violates the First Amendment of our Constitution, which guarantees the right to religious freedom. Such abuse should not be allowed in the schoolyard, in the halls, before or after class, in the cafeteria or in the bathrooms. When a child threatens another child, saying his soul will perish or burn forever in Hell, is that not a serious crime? After all, the soul is more important than the body, and if it’s a crime to threaten to harm someone’s body, should it also not be considered a crime to threaten harm to another’s soul, a crime which starts with the priest or minister’s speaking out hatred and bigotry from behind his pulpit?

These are called hate crimes, and more laws are being passed to prevent them. But until the laws are clear, parents should know that complaint is a great power. Hindus, Jews, Muslims, Jains and Buddhists are rising up in one voice and speaking with parents, parish priests, ministers, school teachers, principals and boards of education to give children release from the religious taunting and badgering which they have to put up with day in and day out. How is it possible to study and receive a good education under such unhealthy, antagonistic conditions? We cannot let fear paralyze us. Go to the Christians and state your case. Proceed with confidence. You will prevail.

NANDINATHA SŪTRA 354: THE TRADITION OF NOT TOUCHING
My Śaiva monastics maintain a strict nontouching policy. They do not shake hands or embrace. However, if someone unaware of their protocol initiates such contact, they do not recoil, but respond appropriately. Aum.

Lesson 354 – Merging with Śiva

Posted on by Himalayan Academy
Recording: Gurudeva’s cloned voice

Exit via the Highest Chakra

Many have asked what is meant by leaving through a certain chakra at the point of death? Let’s take an example of a person of whom people say, “His mind is in his butt.” They mean his awareness is down at the bottom, so to speak. He is ogling pornography. He’s swearing, angry, self-indulgent all the time. That is the world he would go into if he died in this state of mind, the lower world of selfish self-gratification, where lust is not lust, but a way of life, for nothing else is happening but that—just lust, twenty-four hours a day. Or it is sometimes said, “She is such a motherly woman. She is all heart, really a sensitive lady.” That is where she would go at the moment of death—out through the throat chakra, the universal love chakra, and experience a heaven world beyond expectations, beyond descriptions of any kind. Just as a traveling businessman would go to a hotel where others have come for similar purposes, she would go to a world where everybody is a heart person. That is why you cannot spiritually unfold so much in the inner world, because everybody is the same in each stratum of consciousness. You would have to study and do disciplines to get into the next chakras, but you would never have the lower ones to contend with if you had not been in the lower ones during your physical life.

If somebody dies in the states of anger and fear, he goes into the lower worlds of those states of consciousness. And in that realm there would be hundreds of thousands of people in that same state of consciousness. Whatever is in the mind at that moment—a country, a family, community—will have a strong impact on where he goes in the inner world, and on the nature of future saṁskāras. The thoughts at death are the next saṁskāras of the astral body. Even if you have the thought, “When you’re dead, you’re dead,” your astral body might just float over your physical body and be “dead.” Someone would have to revive you and explain to you that you are in your astral body and are as alive as you ever were, but not physically.

At death, you leave through a nerve ganglia of consciousness, a chakra. Most people live in about three chakras, and they see-saw back and forth among those states of mind. Each one is a window, and at death it becomes a portal, a doorway. So, it is the state of mind at death that gets you into one loka or another within the Śivaloka, Devaloka, Pretaloka or Narakaloka.

The ideal is to leave through the top of the head, through the door of Brahman, to get into the Brahmaloka and not have to come back. The dying person should at the time of transition concentrate awareness at the top of his head and willfully draw up into it all the energies from the left and right legs and arms, one after another, then the energy within the entire torso, and all the energies within the spine, from the mūlādhāra chakra up into the ājñā and sahasrāra. With all the energies gathered at the top of his head, he will leave through the highest chakra he experienced this lifetime. This would put him in a great place in the inner world.

Maybe at age eighteen he reached the viśuddha chakra for a very short time. He will revive that experience just before death as he is going through the playback of his life, and he will go out through that chakra. But if he is thinking about lower things, he will go out through the lower chakras. If he goes out through a lower chakra, or portal, he can in the inner world eventually work his way back to the viśuddha chakra, with a lot of help from the devonic guides and their advisors, but he cannot go beyond it until he gets a new physical body.

The portal is where the physical eyes hook into or go into. Through that portal you go into that world. This is why a departing person, in the spirit of kaivalya, perfect detachment or aloneness, gazes at pictures of God, Gods and guru, and sings or listens to hymns sung by loved ones, so that the experience of death truly does take him to the highest plane he experienced in this birth, or even higher if he experienced a higher state in a previous birth.

The astral body carries the chakras. The chakras are in the astral body. The astral body lives in the physical body, and when death comes, it is going to live without the physical body. The same chakras are within it. At the moment of death, you have the opportunity to stabilize yourself in the highest chakra you have experienced in this life.

Lesson 353 – Dancing with Śiva

Posted on by Himalayan Academy
Recording: Gurudeva’s cloned voice

What Is the Nature of the Subtle Plane?

ŚLOKA 43
The subtle plane, or Antarloka, is the mental-emotional sphere that we function in through thought and feeling and reside in fully during sleep and after death. It is the astral world that exists within the physical plane. Aum.

BHĀSHYA
The astral plane is for the most part ex­actly duplicated in the physical plane, though it is of a more intense rate of vi­bration. Beings in the higher Antar­­loka are trained in technology, the arts and in­crements of culture to take up bodies in the Bhūloka, to improve and en­hance conditions within it. It is in this more advanced realm that new in­ven­tions are invented, new species created, ideas un­folded, futures envisioned, environments balanced, sci­entists trained and artists taught finesse. We function constantly, though perhaps not consciously, in this subtle plane by our every thought and emotion. Here, during sleep and after death, we meet others who are sleeping or who have died. We attend inner-plane schools, there to advance our knowledge. The Antar­loka spans the spectrum of consciousness from the hell­ish Naraka re­gions beginning at the pātāla chakra within the feet, to the heavenly realm of divine love in the viśuddha chakra with­in the throat. The Vedas recount, “Now, there are, of a truth, three worlds: the world of men, the world of the fathers, and the world of the Gods. The world of the Gods is verily the best of worlds.” Aum Namaḥ Śivāya.

Lesson 353 – Living with Śiva

Posted on by Himalayan Academy
Recording: Gurudeva’s cloned voice

Solidarity, Not Sameness

Hindu solidarity is not an original idea. It has become very popular in India itself. Whatever our background, we can and we must maintain our sectarian roots and heritage, cultivate our differences and become strong within them, as the Christians did. There exists a common bond between all Hindus. What is that bond? Number one, it is the belief in karma and dharma. The Śaivites and the Vaishṇavites, the Śāktas and the Smārtas all believe in karma and dharma. Number two is reincarnation. Number three is the all-pervasiveness of God and the sanctity of the Vedas. If we accept these three basic beliefs—along with tolerance for all the religions of the world coupled with the belief that all people, whatever their spiritual path, will one day attain to knowledge of God—then we can say, “Yes, we are Hindus.”

Though the branches of Hinduism are many and different, the roots are common to us all. We share so much, and we can never forget this. Sharing a common heritage, we can then, with confidence, follow our own path. If that path is liberal Hindu, fine. If that path is Śaivite Hindu, Vaishṇava Hindu or Śākta Hindu, fine. Let each follow his own path. Let each perfect himself and purify himself within the context of his individual way. We must know and get the strength from the heritage of our roots. That is a real strength; that is a genuine Hindu solidarity. It is not strength for us all to call out for others to be exactly as we are. A tree has one trunk, one root system, but for survival its branches must reach in many directions. The different directions are not a weakness in the tree. In fact, its very life depends on this diversity. The very life of Hinduism has always depended on a similar diversity. That is why I say it is not uniformity or sameness that we seek together. It is solidarity, the strength which comes from appreciating and cultivating our differences, not denying them or trying to restrain or even destroy them altogether.

It is a strange fact that there are temples today that enshrine three Supreme Gods within them—Śiva, Vishṇu and Śakti. This never used to happen, because people were secure and firm in their beliefs. Imagine, three Supreme Gods in one temple. Who can understand such a thing? This is a new phenomenon. It is not Āgamic. It is not traditional. It is like having three prima donnas on one stage, and the only result will be confusion, strife and unhappiness. What are the children going to think about this? As they are growing up, they will say, “When you make up your mind, Mom and Dad, who is Supreme God, let us know. In the meantime, we are going to live, have fun and be Americans. Hey, when you decide, let us know.”

First we need to know, deep inside ourselves, who is the Supreme God. Is He Śiva? Is He Vishṇu, Kṛishṇa, or is She Durgā? Having made that determination, we can gather like-minded people together to design and build a temple to our Supreme God. There is no power in a temple to more than one Supreme God, no power at all. Better not to build such a place, which will just be a social hall. That is not religion. That is opportunistic compromise. That is politics trying to run religion. Rather, build a temple to Śiva and worship there with your whole heart. Build a temple to Vishṇu and worship there with your whole heart. Build a temple to Śakti and worship there with your whole heart. But don’t compromise, don’t confuse yourselves and your children by trying to please everyone in every temple. Let there be good, strong temples to Śiva and good strong temples to Kṛishṇa and to Vishṇu and to Śakti. Each devotee can then worship God or Goddess properly, with full commitment and devotion.

NANDINATHA SŪTRA 353: CIRCUMSTANCES REQUIRING A SECOND MONK
My Śaiva monastics follow the tradition of not holding serious or lengthy private conversations in person or by telephone without another monk present. Gracious, impersonal small talk in public is, of course, allowed. Aum.

Lesson 353 – Merging with Śiva

Posted on by Himalayan Academy
Recording: Gurudeva’s cloned voice

Disrupting Death’s Timing

People always lament when someone dies quickly, saying, “His life was cut short so suddenly.” But with such a death there is no pain, as the soul knows it’s coming. It’s really so much better than a slow, lingering death. The problem comes when doctors bring the dying back. Then a lot of pain is experienced. The doctors should let them die.

To make heroic medical attempts that interfere with the process of the patient’s departure is a grave responsibility, similar to not letting a traveler board a plane flight he has a reservation for, to keep him stranded in the airport with a profusion of tears and useless conversation. Prolonging the life of the individual body must be done by the individual himself. He needs no helping hands. Medical assistance, yes, is needed to cauterize wounds, give an injection of penicillin and provide the numerous helpful things that are available. But to prolong life in the debilitated physical body past the point that the natural will of the person has sustained is to incarcerate, to jail, to place that person in prison. The prison is the hospital. Prison is the sanitarium. The guards are the life-support machines and the tranquilizing drugs. Cellmates are others who have been imprisoned by well-meaning professionals who make their living from prolonging the flickering life in the physical body. The misery of the friends, relatives, business associates and the soul itself accumulates and is shared by all connected to this bitter experience to be reexperienced in another time, perhaps another lifetime, by those who have taken on the grave responsibility of delaying a person’s natural time of departure.

Āyurvedic medicine seeks to keep a person healthy and strong, but not to interfere with the process of death. Kandiah Chettiar, one of the foremost devotees of Satguru Yogaswami, explained to me fifty years ago that even to take the pulse of a dying person is considered a sin, inhibiting the dying process. In summary, we can see that the experience of dying and death is as natural as birth and life. There is little mystery there to be understood.

To perpetuate life, you perpetuate will, desire and the fruition of desire. The constant performing of this function brings the actinic energies of the soul body into physical bodies. To give up one’s own personal desires is the first desire to perpetuate. Then to help others to fulfill their highest aspirations is the next challenge. Then to seek for ultimate attainment and fulfill that lingering desire takes a tremendous will. Then to lay a foundation for the betterment of peoples everywhere, in spreading the Sanātana Dharma to those open and ready to receive it and make it available to those who are not, is the ultimate challenge. This perpetuates life within the physical body, which of itself renews itself every seven years.

Lesson 352 – Dancing with Śiva

Posted on by Himalayan Academy
Recording: Gurudeva’s cloned voice

What Is the Nature of the Physical Plane?

ŚLOKA 42
The physical plane, or Bhūloka, is the world of gross or material substance in which phenomena are perceived by the five senses. It is the most limited of worlds, the least permanent and the most subject to change. Aum.

BHĀSHYA
The material world is where we have our experiences, man­ufacture karma and fulfill the desires and duties of life in a physical body. It is in the Bhūloka that consciousness is limit­ed, that awareness of the other two worlds is not always remembered. It is the external plane, made of gross matter, which is really just energy. The world is re­markable in its unending variety and en­thral­ling novelty. Mystics call it the unfoldment of prakṛiti, primal nature, and liken it to a bub­ble on the ocean’s surface. It arises, lives and bursts to return to the source. This phy­sical world, though necessary to our evo­lu­tion, is the em­bodiment of im­permanence, of constant change. Thus, we take care not to become overly at­tached to it. It is mystically subjective, not ob­jective. It is dense but not sol­id. It is sentient, even sacred. It is rocks and rainbows, liquid, gas and conflagration, all held in a setting of space. The Vedas affirm, “The knower, the author of time, the possessor of qualities and all knowledge, it is He who envelopes the universe. Controlled by Him, this work of creation unfolds itself—that which is re­garded as earth, water, fire, air and ether.” Aum Namaḥ Śivāya.

Lesson 352 – Living with Śiva

Posted on by Himalayan Academy
Recording: Gurudeva’s cloned voice

Sectarianism Is Healthy

Those who followed in the decades after the US Constitution was ratified were divided one from another because of language, religion and culture. They spoke different languages, followed many different customs and promoted many different religious beliefs. In spite of all this, they worked with and solved the problems. They set their differences aside through the separation of church and state and created friendships by not entering into discussions of church and state, business and politics. They solved the problems and decided not to talk much about religion and decided to work together for a new world, a new nation, a new democracy that the entire world is now beginning to emulate. This is because they came to the conclusion that they must be united to exist, and that working together was imperative for survival in the new world. And this is how the American people work together today. They don’t speak about religion or politics in corporations or businesses.

There are good lessons for Hindus in these historical happenings, for the founding fathers of this nation did not destroy their heritage. The Lutherans coming over here from Germany and Denmark did not forsake the traditions of the Lutheran religion; rather, they strengthened them. The Baptists strengthened their religion. The Methodists became strong. The Catholics from Ireland and Italy became very strong here. That’s what they did. What they did not do is just as important. They did not create a liberal Christianity in which everyone was expected to blend with other creeds for the sake of unity. They did not dismantle or dilute their religion. They did not compromise all their culture so they could “fit in.” Nor did the Buddhists, the Taoists, the Shintoists or the Confucianists seek to combine all the sects of their faiths into one. They did not do this. They did not take an axe to that tree. They did not chop away at its roots. They didn’t do that. They knew that individual ways of worship are important, that individual customs are important, important enough to preserve.

Many Hindus wrongly believe there is just one Christianity which all Christians support. This is simply not true. There are 33,500 sects within Christianity in this country alone, as published by the highly regarded Dr. David Bartlett. Imagine that! More than 33,500, each having its own separate identity, its own individual beliefs, creeds, doctrines and ways of worship. This is very important to remember. Of course, they are in the ninth and tenth generation now, and everyone speaks English.

Recently, while dedicating Flint’s Paśchimā Kāśī Śrī Viśvanātha Temple, Congressman Riley of the state of Michigan and I were on the same platform and he told the gathered crowd, “America is often called a melting pot. But that’s not exactly true. It is more of a mosaic, where everyone fits together and nurtures their own individuality.” Here we have the great cultures of many countries, and we appreciate all the cultures of every country and want the best of each culture from each country.

Now we come to Hindu solidarity. I call it “solidarity in diversity.” Solidarity in diversity is really a better term than unity in diversity, just like the mosaic is more accurate than the melting pot. In America we have Śaivite Hindus, Vaishṇava Hindus, Śākta Hindus, Smārta Hindus, liberal Hindus, agnostic Hindus and anti-Hindu Hindus, all working together for Hindu solidarity, a grand Hindu front competent to master and reform Hinduism today.

There are different theologies, different philosophies and different scriptures for each of the various Hindu sects. We do not have 33,500 divisions to deal with like the Christians, but we do have a few major ones. Some liberal Hindus would like to get rid of these, but there is no reason why in America and the other countries of the world the major Hindu sects cannot live in harmony. Many swāmīs join with me in this thinking, as do other Hindu leaders. They know that unity does not mean sameness. Sameness in religion is not healthy, not natural. Sameness is a most common, dull, uninspired and unenlightened solution, for it reduces that which is vital with differences, rich in philosophical interpretation and background, to a common denominator. Such a solution would be very harmful to Hinduism in the world, and many of us are firmly against that idea. Hinduism has always taken pride in its broadness. All of history proclaims this to be true. In this most advanced age of civilization shall we abandon that lofty view? Shall we take a sumptuous feast with its rich variety of curries and chutneys and dals and stir it all together into an unappealing stew? Certainly not. I certainly hope not.

NANDINATHA SŪTRA 352: STAYING OUT OF SOCIAL SERVICE AND POLITICS
My Śaiva monastics are assigned to religious work alone and, except to bless, advise and counsel, do not involve themselves with secular events or social service. Nor do they vote in elections or seek to influence politics. Aum.

Lesson 352 – Merging with Śiva

Posted on by Himalayan Academy
Recording: Gurudeva’s cloned voice

Sudden Death, Boon or Bane?

As the physical forces wane, whether at sudden death or a lingering death, the process is the same. All the gross and subtle energy goes into the mental and emotional astral body. In the case of a sudden death, the emotions involved are horrendous. In the case of a lingering death, the increasing mental abilities and strength of thought is equally so. As we know, intense emotion manifests intense emotion, and intense thoughts manifest intense thoughts. These intensities would not remanifest until entering a flesh body again. This is why it was previously explained that sudden death—with its intense emotion, the intellect not having been prepared for it—would produce difficulties in getting born and in the first few years of getting raised, leading to miscarriage and abortion and later child abuse. All these experiences are a continuation of the emotional upheaval that happened at the sudden departure. The emotional upheaval of the person is compounded by the emotional upheaval of the friends, family and business associates when they finally hear of the sudden departure. Similarly, when that person reincarnates, the family and friends and business associates are aware of the special needs of the child, anticipating the crying and emotional distress, which eventually subsides.

However, if the person was prepared for death, no matter when it might arrive, sudden or otherwise, his mental and emotional astral body would have already been well schooled in readiness. Sudden death to such a soul is a boon and a blessing. The next birth would be welcoming and easy, one wherein he would be well cared for and educated by loving parents.

Nevertheless, the thought force of the departing person is very strong, as his energy transmutes into the mental body. That’s why nobody wants the departing person to hate them or curse them, because the thought force is so strong. Even after he has departed, that same thought force will radiate many blessings or their opposite on the family or individuals. In the case of blessings, this is the basis of ancestor worship. Ancestors are even more immediate than the Gods, so to speak. They will help you hurt somebody, or to help somebody, depending on who they are. Ancestors are even more accessible than the Gods, because you don’t have to be religious to contact them.

People wonder whether death is a painful process, such as in the case of cancer victims. Cancer, which produces a lot of pain, is a process of life which results in death, but death itself is not painful. Death itself is blissful. You don’t need any counseling. You intuitively know what’s going to happen. Death is like a meditation, a samādhi. That’s why it’s called mahā (great) samādhi. A Hindu is prepared from childhood for that mahāsamādhi. Remember, pain is not part of the process of death. That is the process of life, which results in death.

When somebody is about to have a tremendous accident and, for example, sees his car is going to run into a truck or his plane is going to crash, he experiences no pain whatsoever, as he dies before he dies.

Lesson 351 – Dancing with Śiva

Posted on by Himalayan Academy
Recording: Gurudeva’s cloned voice

Where Did This Universe Come from?

ŚLOKA 41
Supreme God Śiva created the world and all things in it. He creates and sustains from moment to moment every atom of the seen physical and unseen spiritual universe. Everything is within Him. He is within everything. Aum.

BHĀSHYA
God Śiva created us. He created the Earth and all things upon it, an­­imate and inanimate. He created time and grav­ity, the vast spaces and the uncounted stars. He created night and day, joy and sorrow, love and hate, birth and death. He created the gross and the subtle, this world and the other worlds. There are three worlds of ex­istence: the physical, subtle and causal, termed Bhū­loka, Antarloka and Śivaloka. The Creator of all, Śiva Him­self is uncreated. As supreme Mahādeva, Śiva wills into man­­ifes­tation all souls and all form, issuing them from Himself like light from a fire or waves from an ocean. Ŗishis de­scribe this perpetual process as the un­foldment of thir­ty-six tattvas, stages of manifestation, from the Śiva tattva—Parā­śakti and nāda—to the five elements. Creation is not the mak­ing of a separate thing, but an emanation of Himself. Lord Śiva creates, constantly sustains the form of His creations and absorbs them back into Himself. The Vedas elucidate, “As a spider spins and withdraws its web, as herbs grow on the earth, as hair grows on the head and body of a person, so also from the Imperishable arises this universe.” Aum Namaḥ Śivāya.