S p i r i t ua l i t y S t u d i e s 4 - 1 S p r i n g 2 0 1 8 1 9 Gejza M. Timčák Fig. 1. The world as perceived by the mind. The partial prānic flow (on the left) sustains the world we see, and our world seems to be isolated from the rest of the Existence. There is however an opening to the unlimited Existence (on the right), but in order to get there one has to leave the ordinary life (drawing by G. M. Timčák 1974). This seems to be in a way a binary system. One is either in a state of avidyā (taking the apparent world as real) or in a state of vidyā, where the individual consciousness gets divested from all the attributes and is liberated from any associations with them, even if apparently that being is still visible to the outside world. Still, there is an aspect to be resolved. The Purna Gayatri reminds us of the seven upper levels of existence. The upper ones are called vyahrtis. They are described in the Vishnu Purana (Unknown 1840, book 2, chap. 7, 217). They range from Bhuloka (the Earth), toBhuvarloka, Swargaloka, Maharloka, Janaloka, Tapoloka, and Satyaloka. The Janaloka level is the level where humanity originated. Ahamkāras of humans were created byMahat, the great principle (Patanjali 2015, 33–35; Unknown 1840, book 2, chap. 1, 14–15). The workSpirit, Force, Matter of Adelma von Vay (1924 18, 74–78) reflects a model that during the processes of creation broadly two types of beings were created: the first-born ones and the humans – the second born ones. Fig. 2 shows the hierarchy of the firstborn beings (Fludd 1617, 45, 90, 210). Not too much is known about the formal hierarchy of the first-born ones apart from what Adelma von Vay (1924, 66–68), and Dionysius the Areopagite (Dionysius 1897), or Fludd (1617) write about them (Fig. 2). In the Indian system of thought the abodes of devas– or shining ones – and other beings are described e.g. inVishnu Purana (Unknown 1840, chap. 5, 42–44), but it is quite complex and difficult to interpret within the discussed frame.
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