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Reality Structure
Karma Metaphysics / Design Logic (Purposful Recursion)
A demonstrative tool for Krama, this pyramid is to show the unfolding of Brahman. The pyramid can be a circle or sphere, so the shape itself is not important as long as it shows the middle origin and layers of reality as distance from that center increases. Karma is the engine of this expansion as the equal and opposite cascade of conceptions highlighted by the arrow from Brahman outward.
Why equal and opposite?
In Krama Kalpanā, the moment a conception arises, it necessitates the simultaneous existence of its counter-conception. This is not a property of physical matter but of the structure of reality itself.
- Example:
The conception of “up” instantaneously implies “down.” Even if a being cannot physically go “down,” the ‘up-down’ axis is already made and exists in all frames of existence. These frames include, theoretical, mental, or metaphysical.
This reflects a primordial law of dual emergence:
- Conceptual polarities are inherent to manifestation.
- Their existence is real regardless of physical validation.
Conceptions precede the physical. They unfold first in conceptual existence, and only later actualize in physical, logical, or symbolic manifestations.
This principle implies:
- Every conceptual initiation causes a bifurcation.
- Physical reality is a narrowed expression of a vast conceptual lattice.
The Causal - Brahman
From Verse 2.3.6 Brihadaranyaka Upinishad. “Not this, not this” in Sanskrit, Neti neti, is the term used to describe Brahman. Brahman can only be described by what it is not and not by what it is. Since it has no limit, and to believe one understands the unlimited intellectually is actually false, we more accurately use this phrase instead.
It creates a paradox , where one can ask what it is and get a no answer, and then proceed with its opposite and still get a no answer.
It is both God and not God, it is both creation and not creation, is it both everything and nothing. It is beyond understanding and yet it is within our understanding.
It is akin to asking a fish, “what is water?” It cannot possibly describe something that it is constantly in, navigating through, made up of, and nonexistent without. Just as a fish cannot understand water while being completely immersed within it, we too, as finite beings within infinite consciousness, cannot circumscribe Brahman in thought even though we are never separate from it.
The Subtle
This is infinitely large. The seat of all conception lives here. Where all Spiritual Myth, and Myths never heard reside. This is the largest singular topic in Krama Kalpana
Verse 2.3.5 Brihadaranyaka Upinishad: “Now the subtle—it is (the corporeal) air and the ether that is in the body. It is immortal, it is unlimited, and it is undefined.”
However, the knowledge of the Rishis and great saints before us have already decoded what is relevant and what is workable, creating limits for our human benefit. Limits make things knowable. It is here where we focus on what matters to us, and begin our work of understanding.
The Gods
Gods are the conjunction of a set of conceptions. Their recognition, power, and governance, is built on these ontologically real conceptions. Therefore, God’s are real, and are not to be denied and reduced to mere symbolism or energy. They are intelligent agents within existence due to their complete understanding of their conceptual design relative to the conceptions that proceed them. They emerge within the Sūkṣma (subtle) layer of the cascade, spanning from the primordial emanations closest to Brahman, down to those interfacing with the gross. Gods are also ranked as such, from the primordial to the variable.
However, just like conceptions, every God is a recursive element that can take one to the source and a person should not measure one God as better than another.
A God that governs something fluctuating, like Love, or Strength, has its benefits in being quickly accessible to the gross realm, but a God that governs, for example Time, is much harder to reach because of its abstractness during concentration.
Benefits and retractions exist in all realms, but regardless each one can be accessed with the right methods and practice.
Though metaphysically rooted in Brahman, a devotee may conceive their chosen Deva as the highest reality, this devotional absolutism is a valid recursive method for returning to the source.
Listing out all conceptions is nearly impossible. Instead to simplify we will look at the Gods and their conceptual amalgamation. A spiritual tradition can rearrange the Gods to their respected beliefs as long as the core principle is the same. This will be a portion of the standard model within Krama Kalpana for the Gods and their placements to get the overall idea of how this listing works. Disagreements about which God means what and where they are placed might arise, however the primary focus should be the nature of the contruction of reality.
Primordial
These deities are closest to Brahman and govern existential laws, universal archetypes, and the original recursion of duality. Nearly impossible to access in pure form.
Para Shakti | Sadāśiva |
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Narayana/ParaVisnu | Īśvara (Saguna Brahman) |
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Vāc / Sarasvatī | Ananta |
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Structural
These deities govern that which most concerns a human’s existence. Without these conceptions there is no life. Difficult to access fully. Aids the practitioner with effort. Some require more prerequisites than others.
Ma Kālī | Viṣṇu |
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Bramha | Agni |
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Śiva (Rudra) | Yama |
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Variable
These deities govern worldly, psychological, and fluctuating conceptions. These are closest to the gross realm, and aids the practitioner the quickest.
Lakṣmī | Kāmadeva |
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Ganesh | Hanuman |
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Planets | Skanda |
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THE ESOTERIC OF THE SUBTLE
Extra Dimensions – Lokas:
Conceptual clusters that form dimensional spaces within reality. These dimensions are temporary stays due to karma’s facilitating nature. A practitioner has the ability to temporarily access these dimensions through different methods of worship to extract or enjoy its essence. The Atma (soul) upon death of the body, will have its own experience within a Loka depending on the actions done by the body it inhabited, molding its next placement on the gross world as the next life.
Typically Primordial Gods have abodes, each dimension exuding the conceptual nature of the deity. This includes Vaikuṇṭha (ParaVishu’s abode) and Kailāsa (Shiva’s home) as some examples of this.
The realms of the ancestors, Pitru Loka, realms of spiritual effort, Tapa Loka, and the realms of great minds, Jana Loka, are examples of realms where the human experience is stored. The names, forms, and functions of every human can reside in one of these planes as an immortal stored database which can be accessed or worshiped.
This is not talking to the dead. Every life has a conceptual signature and an energetic story. Conceptions do not fade, therefore those past can be embodied in the present
Svarga Loka is what is equivalent to Heaven, Naraka Loka is what is equivalent to Hell. Other Sub Lokas that have this pleasure-pain signature exist as well.
You (if you are imagining yourself going up stairs to heaven or falling to the pits of hell) do not go through these realms like in other religions, your Atma does. It is temporary and designed to mold the next life
What makes something Occult?
The methods to access a lot of these dimensions and deities to get their benefits can span anywhere from simple mental intention to complex ritual invocation. These invocations and their practices, depending on their nature, give the label of Occult.
The Gross - Material & Physical
The physical world is the expression of the conceptual cascade and the last fold in Brahman’s recursive unfolding. This is the domain of human embodiment, where perception is shaped by energy, sensation, measurement, and material form.
Here, names (nāma), forms (rūpa), and functions (karma) actualize into observable reality. It is in this realm that individual mind, ego, and thought emerge, not as illusions, but as valid expressions of ontologically real conceptions refracted through embodiment.
The Gross Realm is not a veil, nor is it false. It is Brahman expressed through specificity, and should never be regarded as separate or inferior. Every form is real because its structure is conceptually backed, recursive, and purposeful.
It is here that one is meant to realize their place in the design, to act accordingly, and to evolve through lifetimes. The gross world is not the end, but the mirror, where Dharma is tested and Truth is lived.
There Is No Māyā
In many Hindu philosophies, the concept of māyā (illusion) is used to explain why the world as we experience it is not ultimately real. Some schools declare the physical world illusory, while others view the self or individuality as false. Regardless of the focus, māyā serves as a tool to redirect the practitioner away from ordinary experience toward a “higher” truth.
However, what remains consistent across Sanātana Dharma is that the definition of māyā constantly shifts, adapting to the needs of each tradition. Sometimes it negates the world, sometimes the ego, sometimes both. This inconsistency reveals a key insight: māyā is not a universal ontological truth, rather it is a flexible linguistic device tailored to the goals of each path.
Krama Kalpanā Perspective
In Krama Kalpanā, māyā is not a cosmic error nor a trap of ignorance. It is simply the conception of illusion itself. Apparent illusions are not dismissed; rather, they are understood as real within their domain of manifestation.
Illusions are real because their manifestation is precise, even if their referent differs across domains.
Even what appears false or illusory in the material realm can be traced back through the recursive chain to a valid conceptual origin like a trauma, belief, karma, symbol, or forgotten impression.
Thus, hallucinations are not denied; they are re-situated within their appropriate domain. What is false in one layer may still be true in another and can serve a purpose, reveal hidden dynamics, or catalyze inner transformation.
In Krama Kalpanā, nothing arises without cause, and no cause lacks meaning.
Revisiting the Snake-Rope Analogy
The classical Advaita Vedānta analogy (popularized by Śaṅkarācārya) states:
“A rope is mistaken for a snake; through the light of knowledge, the rope alone is revealed.”
In Krama Kalpanā, this analogy is reinterpreted:
The snake is real within its own conceptual stratum. The rope embodies potentialities of a snake through associative conceptions. Just as a rock can become Rudra through ritual invocation, a rope can momentarily channel the conceptual energy of a snake through psychological projection. Both are real, each within its respective experiential and conceptional layer.
Then, What Is Reality?
Reality in Krama Kalpanā is not a binary of true or false. Reality is structured through recursive conceptions:
- There is the objective gross layer, measurable and agreed upon.
- There is the subjective psychic layer, personally experienced.
- There is the causal conceptional layer, universally foundational.
Your Experience in All of This
Separateness:
Your biological existence operates through the five senses, which localize awareness within the boundaries of the body. This sensory localization, combined with the workings of the mind, generates the experience of separateness, or the sense that you are distinct from the world and cosmos.
This separateness is not an illusion, but a designed conceptional condition. It is a purposeful modality of experience within the cascade of reality.
The Locus of Ignorance:
Truth manifests infinitely across all realms, embedded in every layer of existence. However, biological intelligence is structurally limited, and it can only grasp a portion of total reality at any given time. This limitation naturally generates ignorance, not as a flaw, but as a precondition of experience.
Ignorance in Krama Kalpanā is not a veil to be shunned, but a reality to be navigated. It is a functional conception within the recursive structure of Brahman.
Separateness and Ignorance in the Conceptual Framework:
Within Krama Kalpanā, both separateness and ignorance are ontologically real conceptions, they are integral parts of Brahman’s unfolding design. They are not deviations from truth but functional starting points in the journey of experience.
Just as a game begins with defined rules and starting conditions, separateness and ignorance define the entry state of beings into the manifested play of existence. This is Līlā.
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