Maya as the Creative Principle

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>From _Foundations of Tibetan Mysticism_ by Lama Anagarika Govinda

 

Part Five: 'OM MANI PADME HUM': The Path of the Great Mantra

 

2

 

MAYA AS THE CREATIVE PRINCIPLE AND

THE DIMENSIONS OF CONSCIOUSNESS

>From the aforesaid it will have become evident that we are not concerned

here with a subjective idealism, based on logical speculations, concepts

and categories, but with a doctrine which is founded upon the reality of

the mind and its deepest experiences.

If we call maya a reality of a lower degree, we do this because

illusion rests on the wrong interpretation of a partial aspect of reality.

Compared with the highest or 'absolute' reality, all forms, in which this

reality appears to us, are illusory, because they are only partial aspects,

and as such incomplete, torn out of their organic connexions and deprived

of their universal relationship. The only reality, which we could call

'absolute', is that of the all-embracing whole. Each partial aspect must

therefore constitute a lesser degree of reality - the less universal, the

more illusory and impermanent.

To a point-like consciousness the continuity of a line is

inconceivable. For such a consciousness there exists only a continual and

apparently unrelated origination and passing-away of points.

To a linear consciousness - we could call it a one-dimensional

consciousness, in contrast to the non-dimensional point-like consciousness

- the continuity of a plane would be inconceivable, because it can only

move in one direction and only comprehend a linear relationship of points

following each other.

To a two-dimensional consciousness the continuity of a plane, i.e.,

the simultaneous existence of points, straight lines, curves, and designs

of all kinds are conceivable, but not the spatial relationship of planes,

as they form for instance the surface of a cube.

In three-dimensional space-consciousness, however, the relationship of

several planes is co-ordinated to form the concept of a body, in which the

simultaneous existence of different planes, lines and points can be

conceived and grasped in their totality.

Thus the consciousness of a higher dimension consists in the

co-ordinated and simultaneous perception of several systems of relationship

or directions of movement, in a wider, more comprehensive unity, without

destroying the individual characteristics of the integrated lower

dimensions. The reality of a lower dimension is therefore not annihilated

by a higher one, but only 'relativized' or put into another perspective of

values.

If we perceive and co-ordinate the different phases in the movement of

a point proceeding in one direction, we arrive at the perception of a

straight line.

If we perceive and co-ordinate the different phases in the movement of

a straight line, travelling in a direction not yet contained in it, we

arrive at the conception of a plane.

If we perceive and co-ordinate the different phases in the movement of

a plane, in a direction not yet contained in its dimension, we arrive at

the perception of a body.

If we perceive and co-ordinate the different phases in the movement of

a body, we arrive at the perception and understanding of its nature, i.e.,

we become conscious of its inherent laws and mode of existence.

If we perceive and co-ordinate organically the inner movement (growth,

development; emotional, mental, and spiritual movement, etc.) of a

conscious being, we become aware of its individuality, its psychic

character.

If we perceive the manifold forms of existence, through which an

individual has to pass, and observe how these forms arise, according to

various conditions, and depending on a multitude of inherent factors, we

arrive at the perception and understanding of the law of action and

re-action, the law of karma.

If we observe the various phases of a karmic chain-reaction in their

relationship to other sequences of karmic action and reaction, as this is

said to have been observed by the Buddha, we become conscious of a

supra-individual karmic interrelatedness, comprising nations, races,

civilizations, humanity, planets, solar systems and finally the whole

universe. In short, we arrive at the perception of a cosmic world-order, an

infinite mutual relationship of all things, beings and events, until we

finally realize the universality of consciousness in the Dharmakaya, when

attaining Enlightenment.

Seen from the consciousness of the Dharmakaya, all separate forms of

appearance are maya. Maya in the deepest sense, however, is reality in its

creative aspect, or the creative aspect of reality. Thus maya becomes the

cause of illusion, but it is not illusion itself, as long as it is seen as

a whole, in its continuity, its creative function, or as infinite power of

transformation and universal relationship.

As soon, however, as we stop at any of its creations and try to limit

it to a state of 'being' or self-confined existence, we fall a prey to

illusion, by taking the effect for the cause, the shadow for the substance,

the partial aspect for ultimate reality, the momentary for something that

exists in itself.

It is the power of maya which produces the illusory forms of

appearance of our mundane reality. Maya itself, however, is not illusion.

He who masters this power, has got the tool of liberation in his hand, the

magic power of yoga, the power of creation, transformation and

re-integration. (Skt.: laya-krama; Tib.: rdzogs-rim.)

'The power of our inner vision produces in Yoga forms and worlds,

which, while we become aware of them, can fill us with such a feeling of

incredible reality, that compared with it, the reality-content of our

sensuous and mental everyday world fades away and evaporates. Here we

experience (as in the enjoyment of love) something that means nothing to

our thought and that yet is true; that reality has degrees or steps. That

the way of the Divine outwardly and inwardly, towards fullness of form and

towards inner awareness, is graded, and that Yoga is the power to ascend

and to descend these steps. . . .'1

 

[1 Heinrich Zimmer, Ewiges Indien, p. 151.]

 

Those who think that form is unimportant, will miss the spirit as

well, while those who cling to form lose the very spirit which they tried

to preserve. Form and movement are the secret of life and the key to

immortality. Those who only see the transitoriness of things and reject the

world because of its transitory character, see only the change on the

surface of things, but have not yet discovered that the form of change, the

manner in which change takes place, reveals the spirit that inspires all

form, the reality that informs all phenomena. With our physical eye we see

only change. Only our spiritual eye is capable of seeing stability in

transformation. Transformation is the form in which the spirit moves: it is

life itself. Whenever material form cannot follow the movement of the

spirit, decay appears. Death is the protest of the spirit against the

unwillingness of the formed to accept transformation: the protest against

stagnation.

In the Prajnaparamita-Sutra all phenomena are regarded as being

sunyata according to their true nature - and sunyata as not being different

from form, feeling, perception, mental formations and consciousness; i.e.,

sunyata is here equated with maya. And just as sunyata is not only

emptiness from all designations of a limited self-nature, but also an

expression of ultimate reality, in the same way maya is not only the

negative, the veiling, the phenomenal form, but also the dynamic principle,

which produces all forms of appearance and which never reveals itself in

the single, completed end-product, but only in the process of becoming, in

the living flow, in infinite movement.

Maya as something that has become, that is frozen and rigid in form

and concept, is illusion, because it has been torn from its living

connexions and limited in time and space. The individuality and

corporeality of the unenlightened human being, trying to maintain and

preserve its illusory selfhood, is maya in this negative sense.

Also the body of an Enlightened One is maya, but not in the negative

sense, because it is the conscious creation of a mind that is free from

illusion, unlimited, and no more bound to an 'ego'.

Only for the unenlightened worldling, who is still enmeshed in

ignorance and delusion, the visible form or personality of a Buddha is maya

in the ordinary sense of the word. Therefore the

Mahayana-Sraddhotpada-Sastra says; 'The harmonizing activities of the

Tathagatas, that are no activity in the worldly sense, are of two kinds.

The first can be perceived by the minds of common people . . . and is known

as Nirmanakaya ... the second kind can only be perceived by the purified

minds . . . it is the Dharmakaya in its aspect of Spirit and Principle. It

is the Sambhogakaya, which possesses a vast and boundless potentiality.

'That of the Dharmakaya which can be perceived by the minds of common

people, is only a shadow of it, and takes on different aspects, according

as it is considered from the different viewpoints of the six different

realms of existence. Their crude perception of it does not include any

conception of its possibilities for happiness and enjoyment; they see only

its reflection in the Nirmakaya.

'But as the Bodhisattvas advance along the stages (on their way

towards Enlightenment) their minds become purified, their conceptions of it

(the Dharmakaya) more profound and mysterious, their harmonizing activities

more transcendental, until, when they have attained the highest stage they

will be able to realize intuitively its reality. In that final realization

all traces of their individual selfness . . . will have faded away and only

a realization of one undifferentiated Buddhahood will remain.'1

 

[1 Translated by Bhikshu Wai-tao and Dwight Goddard in A Buddhist Bible, p.

383 f.]