What Are the Different Expansions of Source?
Expansions of Source
If one resonates with the concept that Source represents undistorted unity, then anything that moves away from unity would be considered an expansion (Bhagavad Gita: 10:8, 13:7) or distortion (Law of One, 27:8) of Source — which is basically the entirety of creation. This would suggest that there are infinite manifestations, forms, and expansions of Source. Is this concept all that far-fetched? Afterall, the mainstream scientific community has already proven concepts like interconnectivity and fractals. Perhaps the era of singularity proof draws near. So let’s dive into expansions.
Expansions can be used when Source resides in the spiritual universe or when Source descends into the material universe, according to the Bhagavad Gita (4:7). The Law of One identifies these types of forms as logoi or perhaps top-tier guardians. Swami Mukundananda (Bhakti Yog Saint & Yoga Teacher) refers to them as swansh and vibhinnansh (Bhagavad Gita, 15:7-16), all stemming from Source’s personal form, Bhagavan.
Swansh (descended masters) broadly refers to all direct forms and integrated fragment of Bhagavan, both those residing in the spiritual universe and those who’ve temporarily descended into the material universe. They are said to be non-different from Source — possessing full divine omnipotence and absolute potency, This ensures that they can never be bound by maya. Those who are not Source’s integrated fragments are referred to as vibhinnansh. They are considered minute, separate, individualized fragments of Source (souls) who are subject to maya.
Direct Expansions (Swansh) of Source
Swansh are considered direct expansions and integrated fragments of Source, specifically Bhagavan. When residing in the spiritual universe or temporarily descending into the material universe (Bhagavad Gita, 4:7) they can manifest as divine avatars (such as Sri Ram, Sri Krishna) to perform divine pastimes (leelas).
According to Swami Mukundananda (Bhakti Yog Saint & Yoga Teacher), each avatar serves its own purpose (such as to re-establish dharma) and possesses different degrees of Bhagavan’s attributes and divine powers for limited timeframes (Bhagavad Gita, 4:7-8). Whether or not an avatar reveals all or some of Source’s divine powers is based on what Bhagavan wants to accomplish during a descension. The unrevealed powers will simply remain dormant. Here’s an interesting question. Would avatars be considered one step removed (Bhagavad Gita, 10:12-13) from swansh?
Avatars can be classified into 4 categories, according to Swami Mukundananda (Bhagavad Gita, 4:7). Out of the four, aveshavatars are said to be the only ones that are not direct expansions (swansh) of Bhagavan. This means aveshavatars are subject to mahamaya (aspect of apara prakriti, material energy), but can operate outside of it. All other avatars are considered direct expansions — forever in harmony with Source and can never be overpowered by maya. Here are the four avatars:
- Paravasthavatars are when all divine powers are displayed in Source’s complete personal form, like with Sri Krishna and Sri Ram.
- Vaibhavavatars are when most divine powers are displayed.
- Prabhavavatars are when a few divine powers are displayed.
- Aveshavatars are when Source manifests special powers in a soul and acts through the soul to fulfill a task — like sages and The Buddha (Siddhartha Gautama).
Let’s expand on Sri Krishna. Sri Krishna is considered a paravasthavatar although he consciously limited the display of his divine powers as Arjun’s chariot driver. Our research suggests that Sri Krishna was able to do this because yogmaya (aspect of para prakriti, spiritual energy) allowed him to appear human while always remaining divine. Sri Krishna did reveal his complete personal form to his parents (Vasudeva and Devaki) shortly after birth (Srimad Bhagavatam, Canto 10:3) and eventually to Arjun on the battlefield (Bhagavad Gita, 11:8-9). Perhaps this is why Sri Krishna is considered the source of all avatars, causeless first cause of everything, original form of Source, and Bhagavan (Bhagavad Gita: 10:8-13, 11:38, 15:18) to many.
Does this mean avatars aren’t conceived via typical physical union? Perhaps they’re manifested or materialized via conscious thought (projection) or transcendental manifestation, similar to Jesus’s conception (The Bible: Matthew, 1:18) or Sri Krishna’s conception (Srimad Bhagavatam, Canto 10:2).
Indirect Expansions (Vibhinnansh) of Source
According to Swami Mukundananda (Bhakti Yog Saint & Yoga Teacher), those who are not directly Source’s integrated parts are referred to as vibhinnansh (Bhagavad Gita, 15:7). Plants, animals, and individual living/conscious entities (souls) are said to fall under this category. Could it also include certain inter-dimensional entities (those on other planes of existence in the material universe, like the Council of Saturn), extraterrestrial entities (those outside of Earth, like the Confederation), and human-like terrestrial entities (those native to Earth such as Bigfoot or Sasquatch) (Law of One, 9:18-22, 64:19)?
All vibhinnansh are considered eternal, separated, individualized fragments of Bhagavan (Source) that possess the same spiritual essence of Brahman. So how are they different from swansh? Could they have a smaller quantity or marginal potency of Source’s divine essence because they’re not directly Source’s integrated parts? Our research suggests that even though vibhinnansh are spiritual entities by nature, unlike swansh, they’re covered or veiled by Source’s material energy (mahamaya). This suggests they have the capacity to become bound by maya and karma. Also, keep this in mind fellow souls. As previously mentioned, Bhagavan can also work through us using our material forms (aveshavatars) –- as is done with sages and prophets.
What type of expansion was Jesus Christ? This is highly debatable. In answering this question, perhaps it would be helpful to contemplate if Jesus was subject to maya and ego. The Bible (Mark, 15:34) does state that Jesus uttered the phrase, “Eloi, Eloi, lama sabachthani” translated as, “My God, my God, why hast thou forsaken me“. Was this a moment of human doubt brought on by physical agony?
As Christina Lopes (DPT, MPH & Heart Alchemist) explains, sometimes the ego will start to panic before real change happens, creating doubt and fear. Perhaps Jesus’s ego began to panic right before he completely surrendered his ego identity and human body, elevating him to Christ Consciousness level. This could explain his new designation of Jesus Christ (Son of God) versus simply Jesus (Son of man), as suggested by Edgar Cayce Readings (5749-6). This is all to say that perhaps Jesus, the Son of man (The Bible: Matthew, 9:4), was subject to maya, but was able to operate outside of it as an aveshavatar.
Liberated Versus Unliberated Souls
Liberated Souls
We tend to resonate with two main distinctions for souls. The Bhagavad Gita (15:7) refers to these distinctions as liberated and unliberated souls. What is a liberated soul? Liberated souls are said to have purified minds, no karma, and are thereby liberated from the cycle of rebirth in the material universe (samsara). Unliberated souls are those who’ve not yet achieved freedom from the cycle of rebirth. They still possess material, perishable forms and are subject to egos, attachments, and karma.
Based on our research, there are two types of liberated souls: those who’ve always been liberated (nitya siddha) or those who’ve been liberated by practicing sadhana. What are the characteristics of nitya siddha souls? Nitya siddha souls, specifically their consciousness, is fully absorbed in Source. They’ve never fallen under the influence of maya nor have they ever possessed actual material forms. They’re said to be fully conscious of their true spiritual identity and their relationship with Source (Autobiography of a Yogi, 43:363-363).
Nitya siddha souls are said to reside in the spiritual universe alongside swansh (Bhagavad Gita: 8:16, 15:16). They exist in a state of perpetual bliss (ananda) — acting as eternal disciples and participants in divine pastimes (leelas) with swansh. Even when they descend into the material universe (perhaps as spiritual masters and prophets), it’s said that they use forms materialized from spiritual, not material energy. Could this explain how Mahavatar Babaji (Guru & Yogi, 203 AD – ??) is able to remain on Earth for this particular cosmic cycle to assist with our spiritual evolution?
Sadhana liberated souls are unliberated souls who’ve been liberated through sadhana. Could sadhana liberated souls include those who’ve worked out all of their karma to become siddhas, paramuktas, and celestial gods like Indra and Lord Brahma (Bhagavad Gita, 8:16)? Perhaps this distinction also includes jivanmuktas who remain in the material universe to work out all currently manifesting karma that must run its course (prarabdha karma).
Consider this fellow souls. It’s thought that celestial gods can grant material favors, but they can only offer to others what they themselves possess – meaning they can only liberate us from the cycle of rebirth if they are liberated (Bhagavad Gita, 9:24).
Unliberated Souls
Unliberated souls are those who’ve not yet achieved freedom from the cycle of rebirth. They still possess material, perishable forms with the capacity to be bound by maya. To become sadhana liberated souls — or restore their liberated status, depending on how one looks at it — they must transcend their egos, attachments, and karma to achieve a purified intellect and reach a state of equanimity. This can be achieved as a natural consequence of God-Realization — when Source bestows its divine grace, knowledge, bliss, and love (Bhagavad Gita, 2:72) through our devotion.
At the time of death, sadhana liberated souls can drop all of their material bodies (Edgar Cayce Reading, 5749-10) to become one with Source (Autobiography of a Yogi, 43:362-363). This is often described as moksha — fully absorbing our consciousness in Source. Before sadhana liberated souls drop their material bodies, they can also choose to remain in a liberated state in the material universe to help other souls become liberated, protect the Vedic dharma, and perform other celestial duties. According to the Bhagavad Gita (2:72), once a soul attains complete harmony with Source, the ignorance of maya can never overpower it again.
Here’s something else to consider. Being bound by maya means we’re subject to egoistic attributes such as lust, greed, anger, arrogance, hate, cruelty, and ignorance. These are qualities the Bhagavad Gita (16:3-21) refers to as demoniac in nature. Ergo, is an unliberated soul the true definition of a demon?