Energy Body and Subtle Body(pranayama ..breath control systems explained...buddhist)

Energy Body and Subtle Body
Introduction

This short discussion of the Divine Body of God will of course fall short in many ways, but it is the author's wish that it will help point the way for fellow travelers.

We will start off then from normal dualistic perspectives where there appears to be an object, a separate observer, and a process of observing (in short a disconnection, separation, or disintegrated milieu) . Later we will see that this apparent physical reality or rather dualistic framework which we call our world of form and structure is based on an error of seeing; i.e., it doesn't exist as such.

Here we disclose the inter-relationships between the

1) The manifestation body, the gross body, sthula sharira, annamaya kosha, and nirmana kaya vehicle of the Buddhas)

2) The energy body, the subtle body, the light body of form, sukshma sharira, the pranamaya kosha, manomaya kosha, vijnanamaya kosha, and the sambhogakaya vehicle of the Buddhas.

3) The Universal Soul Body, Divine Body, God's Body, the anandamaya kosha, the causal body (karana sharira), vajra body, rainbow light body, the seed body, diamond heart, and the Dharmakaya vehicle of the Buddhas. Herein we will place the Divine Body, the Hiranyagarbha kosha, the Golden seed body, the tathagatagarbha the womb of all Buddha.


The Five Koshas and Three Bodies

First there will be a discussion of the five chief koshas (sheaths). Classically they are the

1) Annamaya kosha which is translated as food sheath and corresponds roughly to the physical body. It has the most dense and slow vibrational frequency. It is the realm of the sthula sharira (coarse body). This is the realm of the manifest form body of the Buddha, the nirmanakaya.

2) The second sheath is composed of the pranamaya kosha or energy sheath. It interconnects the annamaya kosha (physical body) with the manomaya, vijnanamaya, and anandamaya koshas. It is associated with the suksmah sharira (subtle body).

3) Next there is manomaya kosha or mental and emotional sheath which also is included in the sukshma sharira (subtle body),

4) Next the vijnanamaya kosha or the prajna wisdom sheath of Gnosis (transconceptional knowledge) which also is included in the sukshma sharira (subtle body). Taken together, the annamaya, pranamaya, and vijnanamaya sheaths comprise the subtle body (sukshma sharira) which is the vehicle for Buddha's bliss body (sambhogakaya).

5) The anandamaya kosha (literally the bliss sheath) which is associated with the karana sharira or causal body. In some systems there is a sixth sheath, the Hiranyagarbha kosha (which here will be discussed as existing as one aspect inside the anandamaya kosha). This karana sharira corresponds to the vajra body or diamond heart -- the immutable changeless and indestructible body of the primordial Buddha whose vehicle is the Dharmakaya.

The purpose of these systems is to consciously map out the causal dynamic interactions that occur between the mind, emotions, physical body, health, the breath, energy fields, nature, and Source so that healing as purification, activation and integration spiritually, emotionally, and physically can be expedited. Even from the most gross standpoint of the physical body all five sheaths are intertwined ( present simultaneously) in space. To the degree that they intertwine harmoniously and without conflict or tension is the degree that they exist they produce health or disease in the body/mind.
Adhi/Vyadhi

A simple example follows. Our thoughts are transmitted to the body through the nero-endocrine system. Scientists have found that these mental processes such as thoughts and emotions can not be separated from bodily mechanisms and function as all thought and emotions are involved in biochemical and neurological activities.

Here adhis (mental/emotional disturbances in the manomaya kosha or astral sheath) cause corresponding disturbances at the physical level (annamaya kosha). These disturbances are called vyadhi. This is transmitted through the intermediary of the pranamaya kosha (or energy body) causing disturbances in the prana. The good news is that we can consciously work with the body and/or pranamaya kosha to effect healing in the manomaya kosha and vice versa, we can consciously work in the manomaya kosha to effect positive healing changes in the pranamaya and annamaya koshas. It is believed that a lasting cure is only possible when the causal disturbance is completely remedied; i.e., the previously unhealthy tensions and conflicts between the bodies or sheaths have been harmonized and resolved.

Here the adhis which originate in the manomaya kosha are considered causal and primary which in turn cause physical ailments (vyadhi). These adhis can also occur in the vijnanamaya kosha and/or karmic sheath when our belief systems are out of synch with the inner wisdom karmic body and/or strong unresolved karmic forces are at play. Thus when the adhis are destroyed in the subtle or causal bodies, then the vyadhis are no longer generated or manifest. In addition there exist two kinds of adhis. One is ordinary or samaya (caused by the mind or emotions) and the other one is called, sara, which is intrinsic to a more causal spiritual malaise that can be successfully treated only through processes that affect the life style, belief system, self identification process, karma, or in general our energetic relationship that we cling to as "s(S)elf" in relationship to "Reality" i.e., through modalities which reach into the vijnanamaya and anandamaya koshas. In either case, physical disease is caused by disturbances/corruption and/or obstruction of the nadis (psychic nerves) and energy patterns which have become disrupted, distorted, and patterned into corruptive patterns causing degeneration, dissipation, dis-ease, pain, suffering, stasis, and death. Thus effective therapy is aimed at removing the source of the disturbances, opening up these blocked pathways, and rechanneling and repatterning the energy flow.
Evolution of the Five Kosha System

The five kosha model comes to us from an earlier time at the dawn of man's discovery of awareness of self, intellect (knowledge of a seemingly objective world), and individual will power. We will consider this as an indicator of mankind's adolescent stage in terms of conscious understanding and intelligent evolution. This can related to man's breaking away from the womb (mother nature), questioning and formulating his own inquiry, opinions, world view, concepts, and beliefs, and then attempting an autonomous existence as in individuation. This marks man's age of adolescence where critical, rebellious, and creative thought dominate. Here life is broken down into its constituent parts (samkhya). In that stage of evolution it would be correct to reduce the koshas into:

Annamaya kosha: The gross or coarse physical body (Sthula sharira)

The pranamaya kosha: as consisting of the pranas as they manifest in the body (prana vayu, apana vayu, udana vayu, vyana vayu, and samana vayu) which animate all the activities of the gross physical body underlying the functions of the five karma indriyas ("organs of action") according to Ayurvedic frameworks.

Manomaya kosha: comprised of the five jnana indriyas (organs of knowledge, i.e. ears, nose, skin, eyes, and tongue) which, in association with the innate mind, or citta (or the sixth sense organ), all together creates manas, or the lower mind.

Vijnanamaya kosha: comprised of the ahamkara (ego) and buddhi (intellect) which when harmoniously combined created a higher level of intelligent functioning (vijnana) or the higher mind.

These last three classically formed the realm of the subtle body (sukshma sharira) or subtle body and is also the realm where the chakras function.

The anandamaya kosha (literally bliss sheath) then was defined as independent from these four other bodies however capable of linking to them in manifest existence. It is independent of the patternings and distortions of the ego and individual will. Rather it is the transpersonal gate available here and now, the innermost sheath and pathway to the causal universal that contains the causal body (karana sharira).

That is the classical breakdown, give or take. But for the spiritual practitioner who is beyond the adolescent stage another model is more applicable. The spiritual adept has transmuted and purified his body, energy system, mind, emotions, will, and intellect. He/she has integrated it with divine will and universal intelligence hence the old model that is applied to the adolescent man no longer applies to the adult (the yogic practitioner).
The Connection between Breath, Prana, and the Three Bodies

As all five sheaths intertwine and are simultaneously present their energetic matrix and relationship itself (the energetics of their energetics) can be mapped out in the yogic practitioner with a non-classical model. In order to map out these common interactions utilizing we will draw a diagram of circles within circles ending at the inner most center which is the primal seed (bindu). In this evolutionary diagram the center most core (hridayam) found within the anandamaya kosha is the natural unconditioned all encompassing Mind which manifests as the union of form and emptiness (shakti/shiva). When it is obscured and defiled by old karma the center is black and the mind is disturbed. When the karma is cleared out, the individual mind and will has merged with Universal Source (Shakti's mate) and is naturally clear and undisturbed.

Assuming that the prana (energy) is reflected in the breath and that in turn the prana can be changed by the breath, we can draw the gross body as the outer most superficial layer. Going inward, the next layer is the breath. Then going even further inward the next layer is the harmonized/mature mind and emotional body, the next layer inward would be the wisdom body (the transmuted/mature vijnanamaya kosha), and the last innermost layer is the body purified from karma (the unconditioned eternal beginningless creative Source manifesting as Creativity (Shiva/Shakti).

1) So starting again at the most dense and coarse, the outer most circle can be represented by the annamaya kosha. Here we will call it simply the earthly body (sthula sharira). It's vibrations is most gross and slow. Again even here all other sheaths and bodies interoperate and are present to an extent. Their quality of interaction is reflected in the breath.

2) The next layer in, is the subtle body (sukshma sharira) or energy body which is comprised and shaped by the combined interactive dynamics of the pranamaya, manomaya, and vijnanamaya koshas. Again here all other sheaths and bodies interoperate and are present to an extent. The quality of interaction between the mind, emotions, physical body, and energy body are also reflected in the breath.

3) Next again is the causal body (karana sharira) in the center of the circles, which is normally obfuscated by karma which when not purified in turn imprisons the organism to duality and suffering. When the karma is dispelled and loosened, then this center represents unconditional reality -- the natural unconditioned primal unspoiled pure citta or Siva consciousness (reflected in the world of form to the senses as shakti). This relationship is also reflected in the breath or its absence.

The value in this map is to lay out a conscious pathway for techniques that link harmoniously all three bodies. Here our platform will start at the energetic matrix of the all pervading causal matrix -- the Mother of Creativity existing as an aspect of the causal body. This focus will thus focus on the pure undiluted instructor/teaching from the beginningless beginning. Next we will investigate how Pure Creativity interacts with the subtle body, and lastly to the gross body.

All three bodies are reflected by the breath and are accessed by it. So according to this map, it is the breath that intermediates between the subtle and the causal body as well as between the physical body and the subtle body. In the latter the breath reflects the qualitative interaction of the five prana vayus and the six sense organs (manas being the sixth).

In turn a yogi investigates thoroughly energetic components (prana) of the emotions/thoughts which were classically the province of the pranamaya and manomaya koshas. Through such inner explorations the yogi then discovers how the mental and emotional sheaths transmit energy to the physical body via the pranamaya kosha which in turn alters the breath, as well as to alter the breath to effect change in the mental/emotional states. The yogi discovers how concepts, belief systems, intellectual processes, and acts of individual will power that exist outside of his natural alliance with siva/shakti will distort the breath. In fact each thought and our attitude in general) as our stance in life that is ordered by any limited identification affect the breath and our energy levels. So through this map we can re-establish a natural connection with the innate Self -- an innate intelligent and creative order and as such aligning to this regulator, we come into an authentic, evolved and fully functional type of self regulation

So here in this complete model we have identified the breath as a causal agent/method in effecting and monitoring both the physical and the mental/emotional processes. As such this observation allows the yogi to alter such activities for health and spiritual function.

As the breath and prana affects the mind and emotions, it also affects our beliefs and karma, just as our judgments, beliefs, and karma effect the mind, emotions, prana, breath, and physical body. Here the yogi one distinguishes between karmic breathing and the wisdom breath (jnana prana). here the nadis are purified and opened, then the subtle energetics that flow in the ida and pingala nadis are harmonized and synchronized activating the evolutionary potential (kundalini). Then the circuitries are further integrated and aligned with the primal source residing in the karana sharira Such a conscious relationship between mind, body, breath, emotions, creation (as manifest in all living systems in nature), and beginningless Source (Divine creativity) becomes a continuous conscious dynamic integrated in All our Relations.

So as a spiritual practice, wise yogis use these interactions to destroy karma and thus gain liberation. The above is a short outline of these processes. What we will describe further is the process of refining the breath and prana, activating the subtle and causal bodies, and operating consciously from there with full awareness, thus ridding ourselves from dualistic illusion.

Although we all started with beginningless Source, we will start our brief discussion here with the gross or coarse body called the sthula sharira. As shown above this corresponds to the annamaya kosha of Ayurveda and the Nirmanakaya (or form body of the Buddha).


The Manifestation Body, the Gross Body, Sthula Sharira, Annamaya kosha, and Nirmana Kaya (vehicle of the Buddhas),



The salient feature of these bodies is that the outer bodies are intimately connected with the core/heart body (causal body) at all times to a lesser or greater extent. The point of yoga is to open up the pathways of these connections (whose channels have become obstructed) and to activate and harmonize these networks and circuitry. Then the human body becomes the manifestation body (nirmanakaya) reflecting the undiluted teachings of the primordial Buddha (dharmakaya) in body, speech, and mind.

So it is here again that all the koshas and the three bodies either act in harmony and are activated and integrated (in yoga) or they are disconnected (in a relative sense). When these connections are obstructed or unempowered then stress, conflict, confusion, lack of internal self regulation, lack of inspiration, disease (mental or physical vyadhis) and other maladies are more often present. When the sthula sharira becomes entirely disconnected from the causal body, then physical death occurs (the nirmanakaya form body of that particular incarnation of the Buddha disintegrates. This alters the subtle body which either itself may also disintegrate or else if it has become spiritually matured and attuned to the causal body's influence, it will continue on it's own in an altered state (bardo) without the sthula sharira.

Here it is yoga which makes the connections opening up and inspiring the lower two bodies to light and spirit. Yoga binds us all together with the common unconditioned heart/core center which is eternal -- the central axis of the universe found deep in the anandamaya kosha.

Since this is an intertwined system, all other bodies have pathways to the other. The energetics of the physical body are influenced by the more subtle energetics of the energy body (sukshma sharira) as well as the quality of the pathways with the causal body (karana sharira). Vice versa, the physical body (sthula sharira) is influenced by its relationship with the subtle and causal body.

In other words there exists a two way street between all three bodies (or all five koshas) and thus such activities as hatha yoga asana practice, breath work, certain herbs, drugs, and other activities on what is considered the the physical level can influence the subtle body and one's connections to the infinite unconditioned (causal body). Indeed there are many physical practices (remember nothing is entirely physical but all the bodies simultaneously coexist in space) which make these pathways whole and aligned. There are types of physical movements and breathing techniques that clear out the nadis, activate the circuitry, and remove karma creating yoga, the gross breath being a gross representation of the interaction between the energy body and the physical/coarse body.

So in asana, pranayama, bandha, mudra, visualization, concentration, and pratyhara practices do we work the gross to activate and realize the subtle body and causal bodies, or do we call on the causal and subtle bodies to activate the physical -- manifest the Buddha nature in Buddha activity. The answer is both, and at the same time.

When young and just beginning we use the hatha yoga practices (trul khor in Tibetan) to become aware of the subtle energetics, to the clean the nadis (energy channels), enliven and activate the dormant evolutionary circuits, and align more harmoniously in a vital way the yantras of the three bodies (which when united form one) utilizing movement, breath, concentration (dharana), and awareness. This two way street activates and purifies the subtle body which acts increasingly consciously as the wise director and organizer of the body and on the otter hand it also purifies, activates, and aligns the gross physical body so that more spirit, light, inspiration, and creative force manifests from it (the form body of the Buddha as the nirmanakaya is empowered as skillful activity of body, speech, and mind. In short the energy is neither drawn exclusively "up" to the subtle body, nor is it exclusively drawn down into the physical as spirit's manifestation, but rather the energy is mutually synchronistic -- flowing in both directions and no direction continuously.

Instead of looking at this yogic process as artificially constructing a jeweled ship or anything else that is contrived piece by piece, rather the correct view for the yogi is to accept these energetics as allowing the innate intelligent circuitry to simultaneously arise in its primordial natural state because the krama and obstructions (the pre-existing artificial programming is becoming removed).

The youth are more preoccupied in bringing spirit down into manifestation A(s they are fresh from the Dharmakaya), but have not acclimated to Buddha's manifest body (nirmanakaya). On the other hand those preparing for the death of the physical body (usually in old age) are more concerned in practices that bring the energy up into the subtle and causal body. A balanced practice however views this practice as a both/and situation mutually non-exclusive.


The Energy Body and Subtle Body (Sukshma Sharira) as Energetic Matrix that Underlies and Governs the Physical (Sthula Sharira)



Instead of working from the sthula body in order to purify and reestablish the subtle or causal interconnections, one can work the physical directly from the subtle body once we have learned the territory. In this way changing the circuitry in the subtle energy body, will effect corresponding changes in the physical body. As stated because the beginner's awareness is coarse and unrefined at first, his awareness of the subtle body energetics is dull and obstructed. So beginners usually must start with the sthula body, purifying and activating its latent powers, opening up the nadis, and sharpening the mind. Then through the awareness of the subtle body, work from the subtle body into the physical (sthula) as well as the karana (causal) bodies become more effective.

Here one starts to mature/evolve not only the physical body in a natural way removing learned and accumulated impurities from the physical, but also the subtle body is purified, activated, and attuned it being capable of acting upon itself. The subtle body (just like the gross body) becomes brighter as the gross body weighs it down less. More light is available and shines forth. The mind and emotions become less entangled in confusion and illusion, and the subtle body's connections with the causal body (anandamaya kosha) are strengthened. New spiritual strength becomes available within one's physical and psychic space.

Now the transformed subtle body, becomes the bright body as one moves consciously from this more causal space. This is Buddha's bliss body of the sambhogakaya. Here one works with the nadis, prana, kundalini, chakra system, time, and space energetically. Guidance from the matured vijnanamaya kosha no longer is governed by ego, intellect, and will power but havving been cleared out from dualistic distractions and dissipations, it then can access the wisdom storehouse as the alayavijnana ( the akashic records ort storehouse consciousness) which in their maturity exist beyond the normal limitations of time and space, yet still have form. Such dimensions become easily accessible naturally and effortlessly as the will and intellect no longer dominate the the lwoer two bodies -- as the subtle energy body becomes purified, energized, and stabilized in the trabnsformed vijnanamaya kosha.

As more refinement is made (as karmic impediments are removed), the siddhis (like astral travel, levitation, supramundane knowledge, etc.) occur by themselves when called for. Thus the subtle body before maturity may look gray, occluded, dense, coarse, full of emotional and mental turmoil, heavy laden, unhappy, rife with kleshas, and disease, but as yoga's fruits are realized, it is purified, refined, activated, inspired, empowered, and integrated into the subtler light body, the bright body, an astral body, and/or angelic body motivated no longer by the kleshas but rather imbued by love and light - an emissary of the Mother of All creativity.


The Matrix of the Universe and Universal Soul: the Soul Body, the Causal Body (Karana Sharira), the Anandamaya kosha, the Dharmakaya Vehicle of all Buddhas



So again, the salient understanding is that all three bodies co-exist as one in space and time. As the energy body (sukshma sharira) becomes cleaned out, matures, empowered, and evolves then the practitioner may go to the reality of the subtle body to move the physical, to energize the voice, and to activate and creatively inspire one's thought processes.

For example our bodily actions, speech, and thoughts are now quickened as a reflection from the activated sukshma sharira. It's presence now shines through the physical space that we occupy. Likewise when we do healing we act from the energy body first. The physical body starts to retrain/organize itself around this activated energy body of light. Here the energy body and the coarse physical body act harmoniously and as one.

Likewise as we meditate or do other spiritual practice we start from the subtle body. This allows us to clear out the most subtle pathways that lead in and out of the causal body (anandamaya kosha, karana sharira, or dharmakaya (the primordial formless body of all the Buddhas). Here the body of light becomes fully charged, inspired, and spiritualized reinforcing its connections with the immutable body, causal body, diamond heart, or vajra body. The dharmakaya represents that which can not be represented nor defined, the formless realm outside of time and space -- the eternal primordial abode of all the Buddhas -- That place which has always been with us intimately from the beginningless beginning, that core/heart deepest place which we have never left except in delusion. Here the end of ignorance (avidya) is realized and hence the end of suffering and bondage. Thus the anandamaya kosha is full bliss and beauty when the gateway of the sahasrara chakra has been opened.

So what characteristics does this formless disembodied have? Are we limited then in addressing how the Buddha's bodies manifest in the gross and subtle bodies only? Certainly we can describe the pathways to the causal body easily and we can also describe how it "manifests" when the pathways have been cleared out (granted the pure causal body requires a subtle and/or coarse body to manifest).

So as the connections between the subtle body and the causal body are cleaned out and opened , there eventually occurs sympathetic harmony and attunement between all the bodies and sheaths which then occurs naturally and spontaneously as Grace without effort, will, or decision. This happens when the old habits (vasana), samskaras (old psychic imprints and traumas), kleshas, and karma become eliminated thus illuminating the self luminous disclosing the true Nature of Being and Consciousness in Satchitananda.

The Seed Body, the Golden Seed, the Divine Body, Hiranyagarbha Kosha, the Tathagatagarbha Womb of all Buddhas

Deep within the anandamaya kosha after all the karma has been cleaned up, there is only a seed potential. Here there is no sthula, sukshma, nor even karana shariras, the latter only in seed form. As such this is Siva in his absolute formless state, attributeless, nirguna, timeless but replete.

Here the unbounded essence of the mystery is unclothed, known without words in its utterless nakedness. Here the mystery of absolute emptiness (sunyata) devoid of any constituent thing and absolutely complete is represented as the infinite buddha potential that permeates all of time and space (the Tathagatagarbha). Here in the birthless state rebirth takes place or not. If it does it is not a birth driven by karma or conditions, but a divine birth ,otivated by pure unconditional love.

This is the essential of all the essentials -- the heart of hearts (hridayam) -- the causal essence which itself has no cause -- the seed and womb -- containing the seed of all seeds, the impetus and chalice both, known HERE all ways, by the virtue of no words and no concepts -- by acceptance and non-acceptance -- by not doing and not not doing -- by being and not being -- through blessed peace -- through her Grace. I bow over and over and over again.
Physical Death

So what happens at the time of physical death when the sthula sharira disconnect from the other two bodies? This depends upon the maturing and evolutionary state of the subtle body. If the subtle body has not evolved, then the subtle body having not established or completed the pathways to Infinite Spirit still is subject to karma. It must work out its mental, emotional, and belief system conflicts (karma, vasana, klesha, and samskaras). These resolve themselves by themselves according to the uniqueness of one's karma and desire body. Here the sambhogakaya becomes a desire body and reincarnates driven by the winds of one's past karmic formations.

Secondly, at this time of physical death, there is a greater window of opportunity to realize one's timeless nature, the grace of the dharmakaya as one is no longer attached to worldly dissipations. Here having matured the subtle body to a certain extent either through good krama or yoga, one may be able to recognize the clear light of one's essential nature and forging through toward realizing one's true nature. This can result in the activation of the matured subtle body (the bliss body aspect of the sambhogakaya) where one can chose one's destiny either to reincarnate consciously (in order to work out more karma) or work out the remaining karma in the bliss body state, then achieve total reintegration reabsorption into the dharmakaya (anandamaya kosha).

If one still has earthly karma to work out, then one can rest in the soul of the earth, the mother of creativity as she manifest on this planet, and gain nurture and inspiration from there. Here one can rest, become at one, and merge with the matrix of this entire world -- the entire manifest universe or other Nirmanakaya system, reincarnating/manifesting there as a conscious soul with universal consciousness. yet if ones yoga and forged pathways has not been strong, then a certain amount of forgetfulness is risked. What appears to be the common situation is that from the perspective of the matured subtle body there is a tendency to overlook the pollution problems of reincarnating in realms where ignorance, karma, klesha, and coarseness reign. Yet without a physical manifestation body (nirmanakaya) it is difficult to reach/interact with beings who are so engrossed.here the impurity of attachment must be wisely considered (when contemplating whether or not to reincarnate.

Thirdly, those who have worked with the physical and subtle bodies in yoga in their past life and/or through extremely fortunate karma in past lives, or otherwise through Grace, then gather up their consciousness and energy consciously into the subtle body and from there having forged the connections to the karana sharira consciously bathe in pure bliss of undiluted love. Here one understands that the yogic practice of pratyhara is not as much of an energetic gathering up and withdrawal from the dissipations and attachment to the objectified/externalized world of gross materialism (attachment to impermanence always creates a disintegration and corruption in the end), but further more it is simply a redirection of energy through focusing attention. Here the astral body (sukshma sharira) actually simply empowers itself, not as a separate entity, not as a body, but as an open pathway to the divine -- knowing oneself as an integral instrument and limb of the Great Integrity having re-found its place in the great magnitude and magnificence that orders all things as it is in its natural, spontaneous, and perfect intelligent expression.

This all encompassing/pervasive undistracted and unfiltered rainbow light that shines forth through the subtle body signals total re-integration with infinite beginningless eternal Source -- the dharmakaya. Here the subtle body becomes the rainbowlight body, diamond heart, or the vajra (indestructible body) signaling the total realignment and and ultimate manifestation of the unmanifest. Although this manifests through the subtle body, it is the result of an integration with the timeless causal/source body. In total reintegration there is no association/alignment with the human form per se.

When one has lost all specific identifications -- as all karma has become cleansed -- as all attachments cease, then the Soul of Creative urge -- the essence seed of creativity itself -- the mother/father of all creativity manifests in an instant that last forever. One becomes one, the Universal Soul of the universe, its seed, and its all pervading matrix non-exclusively.