There is a hue and cry in India and abroad that the nation is not following the path of a true democracy because of the dominance of the Nehrus in Indian politics. The cry is becoming louder now since, with the tragic assassination of Indira Gandhi on 31 October, 1984, her son, Rajiv, has become the country’s new prime minister, making him the third Nehru offspring to hold the office and the fourth to occupy the position of president of the Indian Congress Party. Though this happening may be disagreeable to politicians, or to upholders of democratic traditions which appear, in their eyes, to be violated by this succession, to a cosmologist like myself the matter is viewed very differently. In these studies one is not bound by conventions of a limited nature and scope, but rather the phenomenon is analysed within the framework of cosmic patterns which exceed these conventional limitations. One adopts a detached and scientific attitude and allows the phenomenon of the Nehru succession to reveal its sense and place in the history of India, rather than combat it a priori and seek to closet the happening in a mental framework in large part borrowed from Western democracies which may have little relevance to the Indian experience.
What is taking place in India in this century is a phenomenon wholly Indian and has no parallel or previous model elsewhere. Indeed, it can be stated that India is right now in the process of disclosing what cosmologists call ‘a new model of the universe’.
From ancient times illumined minds have seen in the workings of the cosmos a reflection of the human spirit, and by such ‘models’ have come to a better understanding of humanity’s place in the evolutionary process. Or we could say, the vision of the cosmos seemed to bear a definite correspondence or influence on the evolution of the species, particularly evidenced in systems evolved in certain key civilisations spread around the globe. Some of these cosmologies are better known than others; the Greek, for example, through the Pythagorean and Platonic schools. In this century another such system has come to light in the discoveries archaeologists and astronomers are making in Central America, the area that housed the splendid Maya civilisation among others. However, cosmologies of ancient times were not simply studies in celestial mechanics as are their modern-day counterparts—though even in this the Maya attained in a remarkable degree of perfection on the basis of mere naked-eye astronomy—but were directly related to the life of the societies. Cosmology served as a pattern of harmony that the particular civilisation out of which it evolved could use to orient its collective life and determine its focus. This was made possible because, like the ancient Vedic Rishis, the Maya understood and vibrated to the interconnectedness of creation and the principles of oneness governing macrocosm and microcosm. This is particularly evident in Mayan America, the reason being largely that it centred its cosmology on Time, whereas for the Greeks the pattern was essentially restricted to space. Having a special key to time, it was possible for the Maya to integrate their vision with the collective experience via the calendar. Indeed they possessed, even in those remote times, a calendar that was nearly perfect, just seconds off the true measure.
This was not the case for the Greeks; and not possessing the key to time, their exercise was largely speculative and abstract, a mental diversion which gave birth to modern Western philosophy. To this abstract exercise present-day Western society can trace its roots; whereas for us today the Mayan experience is still an unknown quantity for the most part, though discoveries are being made daily in that area of the globe which bring to light aspects of the quality of the Mayan vision and its potential for practical application.
In an article entitled, ‘Old and New World Naked-Eye Astronomy’ (Astronomy of the Ancients, MIT Press, 1981), Professor of Astronomy at Colgate University, Anthony F. Aveni, in his studies of comparative cosmologies between the Old and New Worlds, has written of the Greek system that its ‘scientific explanation of the Universe was couched in a framework of interlocking orbits’. This, Prof. Aveni points out, centres the practice on a spatial reality. Whereas, referring to the Maya he writes, that they ‘strove for celestial harmony by appealing to the cyclical nature of time’. He states, ‘Time, not space, is the principal medium of expression for all the astronomy gleaned from the Mayan codices’. To this we must add a point he makes in his article that is especially meaningful for the present discussion of India and the Nehrus: the ‘…greatest intellectual achievements of New World (Maya) astronomy are to be found not in geometry but in numerology…’.
I have quoted Prof. Aveni because, as stated, India is at present evolving a new and revolutionary cosmology for the world, whose principal feature is precisely a unification of time and space in its postulation and practical application: not one divorced from the other, but a harmony of the two is its essence. And as it was for the Mayans, this phenomenon is not an abstract exercise but is being experienced in the course of India’s development, particularly since Independence. The Nehrus therefore figure prominently in the scheme, forming, as they do in this cosmology, what I have called: the Lunar Line.
It can be recalled that in ancient India there were Solar and Lunar Dynasties. These were akin, though very remotely, to the Solar and Lunar Lines of this new cosmology India is offering in the 20th Century. In this brief space it is not possible to deal with all the intricacies of the cosmology. Its complexities have been amply treated and its complete scope presented in my books, especially in The Gnostic Circle and The New Way. In particular, in the latter I have described in great detail the Lunar Line and hence the Nehru place and contribution within this ‘new model of the universe’ as seen from Earth, which harmonises time and space in an exciting and unique manner.
The ultimate purpose of this cosmological revelation of our times is to serve as a foundation for a new world order. As evidenced from Prof. Aveni’s assessments, past cosmologies were necessarily restricted to certain areas of the globe and affected only the societies in which they were born. Perhaps this was due to the fact that a more complete vision had not emerged due to the separation of time and space in their formulations, reflecting itself in an east and west polarisation on the planet. Today, with the advent of modern physics which has largely eliminated this division in its discipline, it stands that the same unification must extend to cosmological models. In so doing, we have a view of cosmic harmonies that tends to unify polar opposites. The new cosmology India offers today is the product of this new age of unity, and establishes a foundation for a world order that does away with any separative perspective and sees the Earth as one.
An unbiased observer of Indira Gandhi’s life, her achievements, aspirations and emphasis, can easily appreciate that she held these concepts of the new age closest to her heart. The theme that consistently permeates the entire fabric of her public and personal life is unity—and above all, the unity and integrity of India. She strove to inspire people in India and elsewhere with the truth of the earth’s oneness, and in her own life gave constant examples of a personality and psyche unrestricted by ideological or religious barriers which hinder this process of unification and integration. In her death as well, she continued to demonstrate this same wideness, having succumbed to an attack by Sikhs who had not been removed from her security staff in spite of the difficult situation then prevailing. It is this consciousness of unity that forms the basis for the new world order, as reflected in India’s cosmological model for our age and centred on the Nehrus. Let us see now in what manner this is accomplished.
For the Maya, number-power was foremost. For the Greeks the paramount concern was the harmony of orbits,—static, however, and devoid of dynamism which is the prerequisite of a model that incorporates time in its structure. The new cosmology India offers is a combination of both; there is orbital value and number equivalence correlated to time; and, like the Mayan model, its basic tool is the calendar—not restricted in this age to a particular civilisation, but the one used throughout the world today. I will demonstrate the manner in which the calendar works in this cosmology, and, above all, how the Lunar Line of the Nehrus figures in the most central part of the model via the calendar and its cosmic equivalencies based on a special perception of the harmonies of our solar system. In this way the reader can come to appreciate that a formidable power of destiny has been and continues to be at work in India. It has worked through the bloodline of the Nehrus, and its purpose is to establish a new world order once the experiment is successfully completed in the subcontinent.
This is the point to be stressed: the process being played out through this ‘dynastic succession’, so hotly criticised, is fulfilling itself regardless of any opposition or limitation the actual political systems in India and elsewhere seek to impose. The Lunar Line consists of four members, and they have all fulfilled the roles allotted to them in this cosmological pattern. We are witnessing here a power of destiny unique in history, supported by a cosmology which is also unique and is revolutionising previous concepts in the field, from ancient to modern times.
I will limit this discussion to the formula applicable to the Lunar (and Solar) Line. We start with our present number scale, 0 to 9. Forthwith it can be observed that India’s outstanding contribution to mathematics is basic to this cosmology. Unlike the Greeks and others who began their counts and built their systems on a progression from 1 to 10, this cosmology begins with the zero, and proceeds to the last number, 9. From a discovery of the most profound attributes of the zero, which cannot be dealt with in this brief space since a variety of fields of knowledge enter into the vision, a formula or equation results. This is a descending progression down the number scale thus: 9 to 6 to 3, finally ending with the zero by means of this triadic shift. There are thus four levels in the progression; but at the last, the zero, a dramatic change takes place. The zero throws up from itself the number 1; and thereafter the progression continues through the scale from 1 to 2 to 3, and so on.
With this basic pattern, let us see how the Nehru Lunar Line fits into the formulation.
The Lunar Line began with Motilal Nehru, extended to his son, Jawaharlal, then to his daughter, Indira Nehru Gandhi, and finally to her sons, Rajiv and Sanjay, both of whom fill the final position because of their identical number equivalents. Like the Mayan system this new cosmology makes use of the calendar and a numerological system of reduction of dates to a single digit in the traditional manner. To offer an example, let us take the following date, 1 January, 1985. By this method of reduction, this becomes 1+1+1+9+8+5=25, which in turn becomes 2+5=7. We use the same method of reduction for the birthdates of the members of the Lunar Line:
|MOTILAL NEHRU||6.||5.||1861||= 9|
|JAWAHARLAL NEHRU||14.||11.||1889||= 6|
|INDIRA NEHRU GANDHI||19.||11.||1917||= 3|
|RAJIV GANDHI NEHRU||20.||8.||1944||= 1|
|SANJAY GANDHI NEHRU||14.||12.||1946||= 1|
Concerning the number 1, or the fourth poise in the scale, it may be noted that both Mrs. Gandhi’s sons were born on days whose numerological equivalents reveal the same harmony. Thus either one could occupy the fourth place, which seems to have been purposefully arranged given the fact that Sanjay died in an accident that put an abrupt end to his succession. But the most prominent feature of this scale, which has fulfilled itself to perfection in the Nehrus, is the change of direction at the fourth poise. In the above list I have indicated this by a line separating the sons from the rest of the Nehrus. Until the fourth level is reached we see a descending order, from 9 to 6 to 3. However, this descent or vertical direction is arrested at the number 3, in this case corresponding to Indira Gandhi. That is, she is the last element in the vertical descent. From her third poise a dramatic change must ensue. Indeed, the precise attribute of the 3 in this cosmology is the ability to construct a bridge, as it were, to the number 1 (via the zero). That is, the 3 must give birth to the new by virtue of this drastic shift initiating a new direction, and in so doing the old is undone. It is very much like an actual birth process with its concurrent labour pains. For this reason this poise is the most difficult of all and the one that receives the bitterest opposition, because the demands made upon it are to undo the old while at the same time giving birth to the new. The 3 in such a cosmic process relates to our formulation of the Feminine Principle in creation, and hence its human equivalent is played out through a female birth.
From the fourth poise, or the 0/1, in metaphysics related to the Son Principle, an entirely new direction sets in. The descending progression makes a shift to a horizontal extension and a process of rapid expansion. We leave the triadic leaps and begin a movement through the number scale from 1 to 2 to 3, and so on.
A dispassionate assessment of Indira Gandhi’s career will bear ample testimony to the above. She inherited the old structure and was unexpectedly made the country’s third prime minister by the old guard of the Congress Party. No sooner had she begun her long career than the true power of the 3 in its attribute of breaking down the old and introducing the new became evident. The outer effects were the several splits in the party, without which she could not have carried on with her task. There has been much criticism of her in this regard, but from the more objective vision offered by this cosmology, her actions could not have been otherwise. An impartial study of her leadership in this light will reveal an individual perfectly in tune with this cosmic model that is ultimately to form the basis of a new world order. The method by which this is translated into such a radical change for the Earth forms the core of this cosmology.
In her death Indira Gandhi continued to serve this cause and to fulfil her role in this cosmic vision. Briefly, it can be explained in this manner: 1984 was a year corresponding to the fourth power/orbit/planet of this decade, a decade which is to see India well on her way to achieving her role in this new age. The number-power of the year is itself 4 (1+9+8+4=22=4). For complex reasons, described in my books, the summer of 1984 was the most critical point of the decade,—what I have called, the Reversal Point. In the number scale 0 to 9, it marks the exact halfway measure, the 4.5. If we were to lay this scale against the solar system of 9 orbit/planets, this reversal point would fall at the Asteroid Belt. That vast abyss in our system presents us with a visual impact of the reversal point’s effects when experienced in time on this planet, housing, as it does, billions of particles of some shattered cosmic body that once occupied the zone. Disintegration is thus its keyword,—a splintering, a shattering, a dismembering. And as stated, according to India’s new cosmology, this reversal was experienced in the summer of 1984 in the decade of the 1980’s. The events of that period do indeed bear witness to the difficult passage the nation had to pass through, as if it were a space ship travelling through that dangerous abyss in the heavens. In the previous decade the very same correlation occurred in the summer of 1975, when the emergency was declared. It was then that Indira Gandhi’s son, Sanjay, shot into prominence and began his political career. There was talk from that point onward that he would one day become the country’s prime minister, that he was being ‘groomed’ for the post. Yet now, after a return to the same cosmological equivalent (in time), it is Mrs. Gandhi’s other son, Rajiv, who has indeed become the next Nehru in the Lunar Line to hold the position of prime minister of India.
The structure of this cosmological model is not restricted to the Lunar Line however. There is, what I have called, the Solar Line as well. In fact, it is the foremost piece in the model. In order to describe the attributes and relevance of the Solar Line, far more space is required than allotted here. Suffice it to say that for the Solar Line the same equation holds, 9 to 6 to 3 to 0/1; but this progression uses only the year count. The actual Solar Line began in 1872 (=9) with the birth of Sri Aurobindo. The passage was then to the Mother, his co-worker, and the year count was 1878 (=6). Thereafter down the scale it has been fulfilled in the same precise manner as the Lunar Line. In this context it may be pointed out that India’s Independence occurred on 15 August, Sri Aurobindo’s birthday.
What we are dealing with in this cosmology centred on India are patterns formed by events and interconnections in time. The most important contribution that India makes in this respect is to present a perfect model for a new perception of the mechanics of time in the context of the earthly evolutionary process. The reason for this is that by such a process a ‘blueprint’ is created which then facilitates reproductions through the mechanics of time, rather on the order of the morphogenetic fields Dr. Rupert Sheldrake describes in his hypothesis of formative causation, a new theory which seeks to explain the reproduction of forms, biological as well as psychological, expressing themselves in habit and instinct. Such a contribution, however, can only be appreciated in this new age which has seen the emergence of a universally accepted calendar. The model under analysis is precisely concerned with a universal order, affecting the entire planet and not just one nation or race, and the ultimate establishment of what I have called a planetary society. This does not do away with distinctions nor postulate a uniformity of system or creed. Rather, this new model from India describes a perfect harmonisation of multiplicity in unity – or what is commonly known as India’s diversity in unity. It is just such a harmonious blend of difference within an all-embracing unity and wholeness that is India’s main contribution to the new age and serves as a model which can extend in the future to other points of the globe. India’s capacity to fulfil this role is evident in a logical, objective assessment, for surely there is no other nation on earth that can boast of such a vast variety of peoples and languages and creeds, gathered together under the umbrella of a single national culture and ideal.
However, patterns of this nature cannot be perceived nor understood unless time is viewed differently, with a yardstick that is not appreciated in modern times by most researchers in the field, though in ancient India these mechanisms were well known. Yet these synchronisations and patterns continue to fascinate thinkers, such as Carl Jung, the noted psychologist. In another field, we find the same fascination in the author, Doris Lessing, who is presently popular among new age groups because of her intriguing space fiction series, Canopus in Argos. In an interview with The New Age Journal (January, 1984), she states; ‘It is not individual coincidences that concern me; it is patterns. Things will start happening along a certain line, coincidences in a certain field or between fields, or people who are linked will suddenly meet…I think the human animal is one; we are one organism. We have a mind that we share.’
The manner in which this consciousness is shared by all people, cutting across space and utilising the mechanics of time is the subject of this new cosmology. The presentation ceases to be theoretical in this instance, since India is offering the living model and the process is being activated at this very moment. On this basis the discussion becomes an exciting one, especially for India, in that we are not dealing with a theoretical pattern that awaits verification in the future. Rather, this new model of the universe, with projections into a new world order, is taking shape today before our very eyes.
The difficulty encountered in matters requiring a different perceptive capacity is the human being’s inability to see the threads of these harmonious patterns woven in the fabric of daily living. This is largely due to our preconceived notions of what ‘should’ be, based on formulations and systems unrelated to what is. In India’s case, this finds its expression in criticisms of ‘dynastic succession’ regarding the Nehrus, and a failure to appreciate that what is taking place in the subcontinent is unique and has no previous model. It is India’s own system. For if we are speaking of and indeed seeking a new world order for this ailing civilisation, it stands that we shall not be able to fall back on old patterns for the creation of this newness, a contradiction in terms, in any case.
Basically, the order India presents to the world is nothing other than the harmony of our solar system, translated into our lived experience on this planet, via time. To understand this new order we need only study the harmony of the System we inhabit, but with an enhanced understanding of its correlation to time in its periodicities, and regulated for our collective awareness via the calendar. There is nothing recondite or esoteric in this perception. It is merely a new capacity to perceive these interwoven and interrelated threads, regardless of surface appearances. To the ancient Vedic seers, this might have been termed a ‘consciousness of unity’.
Another difficulty to be surmounted is the human being’s tendency to label events negative or positive, according to limited frameworks. In this regard, we may take Indira Gandhi’s assassination as an example.
In a more integral vision of events transpiring in time, a vision this new cosmology offers, death is simply the result of what I have called a conspiracy of circumstances. Be the cause illness, accident, old age, suicide or a volley of bullets, the only common denominator is this conspiracy of circumstances. Indira Gandhi’s demise was no exception. But the field in which this circumstantial development or conjunction organises and plays itself out is time. However, the circumstances are not limited to present or past. Nor are they cut off from the future. The contemporary human being should not have any difficulty with this fading of the time barriers, in view of the way modern physics has conditioned us to a new understanding in these matters. Nonetheless, in this area we approach the most baffling enigma the human mind has ever dealt with, an enigma which remains unsolved but which continues to intrigue us all: the question of destiny, of predetermination, covering the arc of our collective and individual lives. Thus, to return to our example, Indira Gandhi’s assassination, as all other deaths, was a conspiracy of circumstances. That is, the totality of conditions prevailing and focussed on her at that given moment determined the nature of her death. And those conditions, belonging to the past and present, extend as well into the future. Consequently if the succession of the fourth Nehru is an event that already exists (in the same way as the future is indistinguishable from the present and past in particle physics) in the future of India, it stands that her demise, which is a temporary nexus of the prevailing circumstances in the nation’s web of time (its destiny pattern), will conform to the future and will moreover facilitate the emergence of that future into the nation’s experience of the present.
A result of Indira Gandhi’s assassination was therefore the smooth succession of Rajiv, fulfilling the cosmological pattern to perfection. It is evident that the circumstances of her death were the elements that allowed for this smooth transition and her son’s subsequent overwhelming victory at the polls. In keeping with this vision, one of Indira’s final public utterances, the day before her death, was that every drop of her blood would invigorate the nation.
These cosmic harmonies focussed on the destiny of India find their ultimate resolution in the number 9, last in the series. The number scale of 9 corresponds to our present vision of the solar system consisting of 9 planets plus the sun (the zero). This has its correspondence in our method of demarcating time. Thus one of the principal features of this new cosmology is the cycle of 9 years. This represents a period of wholeness and allows for the completion of a process, even as the human gestation period is also a measure of 9 and results in the completion of a living, mental creature. We have then cycles of 9 months, 9 years, and even 99 years. Indeed, a particularly sensitive cycle is the final 9 years of a 99-year span. In the nation’s political life, let us focus our attention on the Congress Party which has served as a vehicle for the Nehrus’ succession, and which, at this very time has completed 99 years of age. All four members of the Lunar Line have been president of the party, starting with Motilal Nehru.
In my book, The New Way, written in the 1970s, I discuss the Congress Party and the very important phase it entered in 1975. The party was formed in the winter solstice of 1885 and therefore in 1975 it was 90 years old. I wrote that during the following nine years—that is, from December, 1975 to December, 1984—a complete remaking or transformation of the Party would ensue, for this is the nature of that particular time-cycle. In conjunction with this, we must consider what has been written here concerning the critical midway point in the 9 cycle, its 4.5 point. We may, and indeed we must, apply this knowledge to what has transpired in the Party during this period and in particular at those critical points, in this case the Party’s 94.5th year, or the last week of June, 1980. Moreover, it is to be noted that the ‘answer’ to the stress engendered in that period of intense shattering or disintegration is provided by the fourth power, according to this cosmology. In the case of the Lunar Line and the Nehrus, that power is offered by either of Mrs. Gandhi’s sons, Sanjay and Rajiv. In the following I will show how both her sons collaborated to provide, in life and in death, this crucial ingredient in a unique and unmistakable manner.
It was precisely between the Party’s 90 and 99th years that the two fourth powers attained exceptional prominence, and only during that period. Before that time, neither of the sons took any major interest in politics. Indeed, it was at the Congress Party’s 90th birthday session in Gauhati, in December of 1975, that Sanjay Gandhi came fully to the fore in the party’s organisation. Let us then examine closely the nature of subsequent events according to the new vision of time.
The really critical period for the Congress (and the nation) was its 94.5th year reversal point, which fell on or about 23 June, 1980. This was the very day Sanjay was killed in an airplane crash. From that point onward in the cycle, the remaining 4.5 years are characterised by a reassembling around a remaining solidly forged core, the result precisely of such a crushing experience or collapse of energy in a cosmic process. On this basis unity is strengthened and eventually comes into being. This cycle for the Congress ended at the winter solstice of 1984. At that very time Mrs. Gandhi’s other son—who entered politics precisely because of Sanjay’s death—went to the polls. The overwhelming majority he secured has assured his supremacy in the party.
As stated, this 9 upon 90-year span of the Congress signified a remaking, a transformation, the forming of a new body as it were. An assessment of these last 9 years in the life of the party amply reveals that an entire reorganisation has been in progress. And the period was neatly marked off by the contributions of Mrs. Gandhi’s two sons, starting in December, 1975, reaching the critical stress point at the exact midway period in June, 1980 (Sanjay’s death), and culminating in the completion of the process at the winter solstice of 1984 with Rajiv’s tremendous victory. More than that. The entire political body of the nation has experienced an upheaval and a remaking during this important period. For in the final analysis, in India’s new cosmology no division is seen between competing political bodies in stark opposition. There is only one process and one goal; and all energies offered by the victors or the losers are collected in a cauldron that is the single destiny of the nation. Therefore the so-called opposition parties cannot be excluded from this reorganisation. In consequence, we observe that the new Lok Sabha, the result of these elections, in its entirety presents a bold new face: Indira Gandhi, even in her death, fulfilled her allotted role, for the old has given way to the radically new.
The opposition stalwarts, most of who formerly belonged to the Congress, have been swept away. A homogeneous field is left ready to serve as the transformed vehicle for the exciting times that await India.
To conclude this extravaganza of time, number, and measure on a lighter though no less significant note, I would like to point out that the third position in the descending scale of the Lunar Line, occupied by Indira Gandhi, corresponds to the third orbit of our solar system, the Earth and its satellite, the Moon. Mrs. Gandhi embodied that lunar essence in her lifetime, serving India (the Earth’s soul) as the Moon does in its protective spin around the planet, like a mother nurturing her child until she is ready to embark alone upon her awesome journey through the world’s future time. She left India ready for her new future, leader of nations on the path to a different world order, of a harmonised diversity in unity. This article is an homage to that great woman who served India in death no less than in life, and who, in her intimate circle of family and friends, was always known simply as Indu,—a Sanskrit name of the Moon.
Aeon Books 1985
The time has come to establish contact with the many people throughout the world who have vibrated to Sri Aurobindo’s message of a Supramental Manifestation upon Earth, who have understood that humanity stands at the threshold of a totally new development in the long history of its evolution, and who wish to be conscious participants in this great change that is upon us.
For a number of years—since the Mother’s passing in Pondicherry in 1973—the work of Sri Aurobindo appeared to be floundering. It seemed to have been left adrift in a tumultuous sea like a rudderless ship. There was no guiding light after the Mother’s passing to carry the work forward; indeed, to carry it to its most important phase of expression. However, this was the apparent state of affairs. In the background, removed from the infighting of the city called Auroville that the Mother founded in 1968, and uncontaminated by the indifference to the spiritual challenge and the stagnancy that have taken hold of the Ashram in Pondicherry, founded by Sri Aurobindo in 1926, a solid work has been in progress since 1971. This has now reached a certain stage of maturity and therefore the time has come to carry the message of this work to a larger audience. Hopefully this will bring about a greater consolidation of energies.
The Supramental Manifestation has reached a certain point in its unveiling which renders it easily recognisable. Daily the active presence of Supermind is becoming more and more evident in world affairs. However, this is an entirely new manifestation. That is, Supermind itself is not new, properly speaking, for it is the upholding light of the material creation, the involved ‘seed’ in the passage of the Unmanifest to the Manifest creation, and from then onward experiencing a progressive unveiling. But what is new in the conscious experience of humanity is the manner in which this involved Light expresses itself in the course of evolution. Or, to use Sri Aurobindo’s words, how it will be “organised for Earth use”. At the time Sri Aurobindo wrote these words, this organisation had not been made apparent; Supermind had not manifested, had not crossed the threshold where it stood as an upholding but concealed power, to become the overt force in control of evolution and providing its own body of knowledge by which the human being could follow its action and become a conscious participant in the work of establishing a gnostic society on the globe under its aegis.
However, in 1956 an event occurred that signalled the momentous passage to this overt expression. This happened on 29 February, 1956 and was called the Supramental Manifestation Day by the Mother. In an especially significant experience that day, it was brought to her awareness that ‘the time has come’. And these were the very words she heard in the midst of this important event which indicated to her that the long awaited manifestation of Supermind was now a concrete fact of the evolutionary mechanism. Since that time, the work initiated by Sri Aurobindo has been accelerating the emergence of an entirely new body of knowledge by which the human being can ‘measure’ its action in the world.
In 1971, another threshold was reached and a further breakthrough was made to consolidate the organisational capacity of Supermind on Earth. Since then there have been a number of milestones along the way; and at this point, 1985, it is possible to review this activity and, as mentioned, present certain details of this revolutionary work to those who have vibrated inwardly to the call but who may have become disheartened by the outward stagnant appearance of Sri Aurobindo’s work. This has undoubtedly suffered severe blows and in its external form has found itself crippled and greatly incapacitated by the blockages in the above mentioned centres for their inability to respond to the urgency that the evolutionary crisis demands. Indeed the time has come to carry this work vigorously forward under a new banner, whose clear design announces the advent of a gnostic truth and is accompanied by the clarion call of Victory.
During the time of their embodiment, the work of Sri Aurobindo and the Mother was essentially of an esoteric nature. There was an outer organisation and activity, but the real potency and significance of their yoga was not revealed to others in the manner in which it is possible to do today. During their embodiment, the stage had not been reached where the full mechanism of Supermind’s organisation for the Earth could be explained simply because the main ally in the task—time—had not extended its decisive support. It was only as of 1956 that this allegiance was fully granted. This signifies that certain stages had been completed by that year and Time could begin to play its active role in the consolidation of the new body of knowledge concerning the supramental action in the world. Likewise, from 1956, a new quality began to express itself in the Mother’s yoga (Sri Aurobindo left his body in 1950). In her recorded conversations and discourses thereafter, this change, or the new formulation, is quite evident to any person who has been trained to perceive such an activity. To others, the newness that began to express itself in her yoga went largely unperceived, and lamentably this seems to have been the case in her own Ashram in Pondicherry, where the entire process was not only ignored but ultimately vigorously combated when it was finally revealed.
For this introductory Newsletter, let us take just one recorded conversation of the Mother and reveal certain aspects of this revolutionary work she embarked upon. The selection I have made is determined by the fact that this particular dialogue, perhaps more than any other, provides an exact description of what was later to become the foundation of this new body of knowledge regarding the organisation of Supermind for the Earth. In this conversation, the Mother reveals the ‘form’ it would take, in addition to offering the conclusive proof that she was its creatrix. Thus on 5 February, 1969, one year after the inauguration of Auroville, the Mother spoke to a secretary-disciple about certain unusual experiences she was then having nightly, involving groups of people throughout the world. Apart from the disciple she was speaking to, there was no mention of other members of the Ashram or Auroville being engaged in this activity with her, a significant point which was later confirmed when the meaning and purpose of these experiences were finally revealed but were subsequently dismissed by those groups. However, to call them ‘experiences’, is somewhat misleading. What the Mother described was an action, and precisely because of this she had difficulty in conveying the nature of the activity to the disciple.
In the context of our present discussion, the noteworthy aspect of this dialogue is the fact that it does not describe the usual occult activity of the Divine Shakti, countless records of which are found in her recorded talks to disciples or in the writings of Sri Aurobindo. Rather, in this particular recorded transcript, perhaps for the first time the Mother gives precise details of the activity of the Supramental Shakti. In so doing, she begins the revelation of just how the Supramental Consciousness is working in the world.
In studying this conversation we are presented with certain key elements of the Supramental Manifestation. And this is not an incoherent, random description. There was a clear and progressive method developing in the Mother’s yoga at that time, which began to take an especially overt form as of 1960 approximately, and stretched over the entire decade thereafter. Thus, 1969 was the last year of that ten year ‘arc’ she was drawing, and of which this conversation was to be a milestone, for in making it a point to have this activity recorded, the Mother gave the signal that the work had reached a decisive, actualising phase.
To illustrate this coherency, on the very first day of 1969, the Mother announced the ‘arrival of the Superman Consciousness’. Then, one month later, she revealed in the dialogue we are discussing, the way in which that Consciousness would be seen to work in the world; the process continued throughout the year and was largely concluded on 1 January, 1970,—or exactly one year later. But before proceeding with our analysis, let us reproduce the transcript of the tape recorded conversation, from which I have eliminated only the disciple’s comments and certain repetitions:
…I remember a vision when I was doing a work with numbers during the night, and I was putting numbers—numbers and groups of numbers—I was putting them in certain positions. And that is what I wanted to tell you. In the ‘dream’ (if one can call it a dream), I told myself that I should show you this.
Now I remember…it comes like that (gesture behind the head). Well, it is associated with groups of people who are all over, groups of people spread out in the world and connected with…what planet? Planets? I don’t know. And I remember that I told myself (all this during the night, not awake) when I was making this arrangement…I still see the arrangement of numbers I was making, which were totally living—numbers were living things—groups of numbers that I was arranging, and there was an arrangement like this, like that (the Mother seems to move about pieces of a puzzle)…You were there and I was telling you that when it was like this, (the Mother indicates a certain arrangement) it expressed a certain thing, and when it was like that (another arrangement of the puzzle), it expressed a certain other thing. And at the same time I was saying: ‘It doesn’t only express it, but it has a power to realise that thing…’.
All that is there, (the Mother makes a gesture behind her head to indicate a memory there) it is there somewhere. And it is in connection with groups of people who are in different parts of the Earth.
It is…well…it…was the ‘numbered’ expression—the numbered expression of the application to life in a coming realisation: life to come, but not very far away: for example, in the next century, which is beginning now.
So this is what probably stayed in my memory and which was the reason why I wanted to tell you something. But I still see the arrangements of numbers. I spent a long, long time arranging them. A long time.
A truer application, more universal, and with spiritual knowledge; the principle of the position (place) and the utilisation of individuals on Earth. Two columns here, one column there; but living columns. It was not on paper—it was in the air. I don’t know how to explain this: it was in the air, and these numbers were LIVING, it was not writing on paper.
And there were groups of numbers (the Mother tries to remember). Yes, there were groups of numbers; those of one were blue, dark blue, and the others were golden yellow. And (how to put it?), it was not masculine-feminine, but these were two principles, the two principles—the principle—not of creation but of conception (origination) (a gesture of a descent from above) and the principle of realisation.
I am completely conscious when I do this. I am asleep as it were, but I am not sleeping; and I am not ‘dreaming’: I DO, I ACT, and I am completely conscious, the same type of consciousness as in the waking state—not that of dreaming. I do that, and I was explaining to you how all these numbers were organised and that they determine future events.
When I wake up, or rather when I get up (I can’t say ‘wake up’), when I get up and begin my activities, it goes—it just ‘goes’, not that it stops: that stays in the world. And it is only because you are present now that the contact with that memory is made.
This lasted for several hours. It was not the ‘conception’ of a work: it was THE WORK itself. It was as if…as when there are levers and things that one moves, and that sets in motion. (the Mother outlines a large control panel)…It was something like that, but it was not at all that! It was the organisation of groups of numbers which determined the events and the ORDER of events (above all the order of events) and the place on earth. And probably while I was doing this, there was something that wanted me to tell you and which left this impression that there was something to tell you, but then it was all gone. When I come back to this life here, everything goes. It is only because now I searched that I made the connection (gesture of contact with that memory). I searched and it has come back. But I realise, almost surprisingly, that this must have lasted at least two or more hours—two, two and a half hours. I don’t sleep at all, but I am active, thoroughly active in the (the Mother tries to place the zone)…in what is being prepared to manifest on Earth. That is I don’t know if we must call it the ‘subtle physical’ or… It is the creative zone of the physical. And since I cannot run about from one place to another, what I do is connected to numbers like this—living numbers. Living numbers; I organise them, I put them in groups, and I remember what I did the night before and then I say ‘No, yesterday it was like that, but now it is necessary that it be like this’,—with the knowledge that tomorrow another change will be necessary. And it is this that determines the events. But the consciousness (the waking consciousness, or the ordinary consciousness) MUST NOT know what is decided there. I must only know the part that is necessary for the execution, and this is why there is a severance—it stays, it continues to live on like that (gesture behind the head) but it doesn’t come through. It is only because I had taken the decision to speak to you about it (in the ‘dream’) that I could make a connection with the memory of it, but…though I SEE—now I see those numbers, it is for this reason that I can describe them—it has no longer any meaning for me. And I don’t know if they are numbers or letters…It was numbers, I know it was numbers; there were golden numbers and blue numbers (but these are not our material colour). I was arranging them, I put a group there like this, another one this way (gesture like moving a puzzle), then I would choose. It is curious. And I must have been very large because the numbers were large. I would take them and place them on this big surface. And as I placed them a communication was made and that organised the events immediately to transpire.
Perhaps I will remember….
Last night—I knew I did it every night—but last night…There was (in the body), in the waking state yesterday, a sort of aspiration to know what the functioning, the action of the Superman Consciousness would be. I said: ‘It is not enough to have that Consciousness around one (like a rampart). It is necessary to know what the changes will be in the body’s functions, in the work and the method of the work.’ And then this experience (of the numbers) was a reply to teach me a bit how it is going to be. But it is curious, I was doing this just like they now do with certain large electronic machines, with all sorts of levers. I was doing it in this manner: I was moving them about…Only I think I must have been bigger…I don’t know. In any case, I placed the objects, it was something…but it was something fixed in form—it was fixed—and there was a sort of storage place (I don’t now how to say it), a storage place where I laid these things. Then I placed them in the arrangement like that. The arrangement in its wholeness was a continuity, but within which the details changed.
If I remember exactly it will be interesting.
I was making comments to you now and then, and I was saying: ‘These numbers (but I wasn’t calling them numbers, I don’t know…), this I am putting here because of that…’. I was giving you explanations.
It was strange.
It must be an activity of the Consciousness (of the Superman) because it was not something that I have had for very long. Last night, I knew I was doing it regularly each night, but not since very long. This must have come with that Consciousness.
This vision was like the application of certain scientific means (the large panel to begin with), but completely different! And it was based solely on… There was no thought, no reasoning, nothing of that: it was a force that acted like this, (gesture of a descent that imposes itself), as it always does. And this force made one act. No, I was seeing, I knew that it was necessary to do that, and I wasn’t thinking at all, but I could explain why. That is, I could say in advance this was for this thing. And it was the combination of those two colours of numbers (perhaps it is a translation of my consciousness, but anyway…), blue and golden numbers. And the priority for action was always with the golden numbers, while the blue ones came as if to fill in the holes. This had a form. It had a form. It is strange; it was so natural, so spontaneous, so HABITUAL: there was nothing in the being that remembered with astonishment, that is to say, it did not remember as one remembers a dream or to have done something—nothing of that. It was completely natural: I did it ‘like that’, and I knew very well that I did it every night, between midnight and three in the morning (a bit before, a bit later).
But this has a very strong action. That is, it COMMANDS action on the Earth; but it is not submissive, tied to something below that holds it: It is like this (a gesture of a descent that imposes itself). This constantly received the Will and the Power of action from above—not ‘from above’, it is not above, it is (the Mother makes a sort of gesture signifying that it is ‘everywhere inside’) …‘superior’ in the true sense of the word.
And this body RECEIVES things. It receives them. It hasn’t the impression that…I don’t know how to explain it (the functioning of thought isn’t there). Suddenly it felt the need to know what effect that Superman Consciousness would have on this consciousness here. How would it function? And then, for you I thought: ‘Yes, and how does this atmosphere work?’ And it is for this reason that I had this experience (of the numbers)…It came because of that, that was the beginning of the experience. It came in order to draw my attention to the fact that I had to know it…It is strange….
Perhaps it is the beginning of something interesting….
Translated from the French: Extracts from the conversation of 5.2.1969
L’Agenda de Mère, 1969
There are various elements of this dialogue which merit a detailed discussion. First, certain characteristics of the human perceiving instrument must be taken into account in order to establish the merits of an action of this nature,—a newly revealed supramental action. The problem lies in the connecting link with the physical plane. Thus the reader can observe that the Mother had difficulty in formulating the action she was carrying out; first because, as she explains, recollection of the experience was purposely withheld; and secondly because of the unusual nature of the work she was doing in those subtle planes. The peculiar nature of the action or rather its description, results in the fact that if the reader is not acquainted with this type of activity, this conversation appears to be the wildly imaginative fantasies of a gifted science or occult fiction writer! It goes without saying that, shorn of devotional attitudes which render every word of the Mother sacrosanct and unquestionable, a person reading this piece in a detached frame of mind and conditioned—as most of us are—by the modern sciences dealing with matter and human psychology, will find little that is meaningful or relevant in this incomprehensible record. There is no way in which any sense can be made out of this dialogue, which would bring the experience to occupy its rightful place at the heart of the new dawning world, the world of the Supermind made manifest.
The reader must realise one thing therefore, if this analysis is to prove beneficial: the Mother, as the Supramental Shakti, embodied an action which she carried out—nightly in this case—in the ‘creative zone of the physical’. She makes it clear, however, that this determines events ‘below’; and this is where the organisation of Supermind enters the scheme. But, being an action involving certain cosmic forces, the problem naturally arises of expressing in words or images comprehensible to us, the true nature of this hitherto unrevealed activity, so entirely new in a world so unfamiliar with and resistant to the idea of the existence of an embodied Power with a capacity to deal with forces in planes largely unrecognised by the contemporary human being. This is the first difficulty. Therefore the Mother chose images which can convey the idea, which transcribe her activity visually,—i.e., the electronic panel with levers, the coloured columns of numbers, etc. But this, it must be pointed out, is a transcription. And it took a form determined by the mental/vital instrument the Mother was provided with at birth. For example, being an artist, the images she employed were highly visual. Nonetheless, and this is important to note, they were entirely faithful to the action itself. There was nothing lost in the transcription or anything to indicate an obfuscating consciousness that clouds or distorts the truth of the more subtle regions. I shall provide evidence of this in the course of my analysis.
The second point to mention is the fact that the Mother insists she was not meant to remember what had transpired during the night, when back in the waking consciousness. She is emphatic on this point. It is well to consider at length the reasons for this evident limitation, inasmuch as it concerns an aspect of the Mother’s work that has not been appreciated by devotees, or even by close disciples.
The Mother was the incarnate Divine Shakti, but this has two aspects that cover the mechanism by which the realising power of the supramental creation is being established on earth. The Mother refers to numbers in the above dialogue. Likewise, using numbers, I can also express the two aspects that are complementary in a work of this nature. They are the numbers 6 and 3. The 6 represents the Mother’s action and the nature of the incarnated power centred on the cosmic dimension; what would be considered by us in this material plane, the subtle dimensions ‘above’. But she was not to provide the action from below. That is, a ‘bridge’ had to come into being connecting her activity above, so to speak, and the action of the supermind on the physical plane below. The latter is provided by the third power, or the number 3.
In consequence, the Mother’s fully conscious participation was restricted to the subtle planes and was not a formulation that could provide an explanation or a meaning as such, but was rather an action. This is difficult to understand by anyone who has not had contact with conscious out-of-the-body states, trance, or even lucid dreaming. In the latter, the dreamer discovers he is able to control his dreams and to determine the outcome. By this parallel, though very remotely, something can be comprehended of the Mother’s nightly activity concerning Supermind. Awareness of this action was carried over by her only to the portals of the physical plane, and thereafter she remembered strictly what was needed for the ‘execution’, as she indicates to the disciple.
This was part of the process. But in 1969, the time was fast approaching for the complementary action from below to begin. That ‘bridge’ was to come into existence, whereby these two dimensions could be connected for the purpose of activating the new Power and allowing it to reveal its control over events… (‘above all the order of events’). It was in 1971 that the ‘power from below’, or the Third, was incorporated in order to forge this bridge. The immediate results were a perceptible acceleration in the Supramental Manifestation.
In this dialogue, the Mother describes her identification with the Supramental Shakti; or rather, perhaps for the first time she clearly reveals herself in this respect. Significantly, this involved numbers, events, and time. The process extended through 1969, having begun on the first of that year with the ‘arrival of the Superman Consciousness’. It was coherent and detailed, yet none in her entourage were aware of this action and to this day they fail to realise, much less to accept, what was then being set in motion and since then has been worked upon and solidified to form the core of the new phase of Sri Aurobindo’s work for the world.
Thus, after this conversation, on certain occasions throughout the year the Mother returned to the subject of numbers, most notably on 19 November, 1969, which happens to be Indira Gandhi’s birthday. At that time the Mother stated, once more in connection with the newly arrived Superman Consciousness, ‘The number 9 has something to do with this…There are so many things we do not know.’ That the reference to the number 9, the master key in this new cosmology of the Supermind, should have been made by the Mother on Indira Gandhi’s birthday is not insignificant. To be specific, in her February 5 conversation, the Mother speaks of two columns of numbers, one golden yellow and the other dark blue. In the cosmological formulation of this visual image that came into existence in the 1970s—long before anything of this dialogue was known since it came to be published only in 1981—I described these same ‘columns of numbers’ as the Solar and Lunar Lines, the golden yellow being the daytime, solar colour, and the dark blue the nighttime, lunar colour. And just as the Mother states, these are related to people and events and principles.
Indira Gandhi belongs to the Lunar Line, the ‘dark blue column’ of the Mother’s transcription, while the Solar Line is Sri Aurobindo’s. The exquisite manner in which the Lines are interconnected and the detailed explanation of this unique arrangement—the mainstay of the new cosmology—can be found in my books, especially the several volumes of The New Way.
Perhaps the most striking aspect of the clear manner in which the Mother transcribed her action concerns the question of ‘planets’ and ‘principles’. The Mother suggested the possibility of a planetary connection, but she was evidently not certain about the correspondence. For it is a fact that though celestial bodies are significant in the formulation, they are employed quite differently than in the usual application. The same must be said regarding the correspondence to cosmic principles of these ‘columns of numbers’, or the Solar and Lunar Lines of the new cosmology. In the Mother’s experience they were seen to be the powers of origination and realisation, rather than pertaining to the masculine and feminine qualities. In the later cosmological formulation, though the terms solar and lunar are employed, these designations, as the Mother also realised, do not refer to a masculine and feminine dichotomy, but rather to the same principles of origination and realisation, or inspirational and executive, of her vision/action.
By referring to these two phases of the work, the 6 and the 3, a certain action of the Mother on the subtle planes has been made clear, particularly the manner in which, though she experienced limitation in the formulation of the action on the physical plane, the visual images she employed in order to convey the essence of her supramental work can be seen to have been superbly accurate. Within a mere seven years after this conversation, the presentation of the new cosmological knowledge verified in every detail the truth of her experiences and the purity of the images she used to express them to the disciple. This was indeed a ‘truer application, more universal, and with spiritual knowledge’.
However, without this additional collaboration ‘from below’, on the physical plane, what sense could have been made of this enigmatic description? Bereft of the new cosmology, her dialogue can have appeal only to her close devotees; but even they must accept on faith that this activity does indeed pertain to a real process in the subtle plane. On the other hand, those who are not a part of her entourage or following, when presented with this conversation, can only suspend judgement in the kindest of cases, and ridicule it in the worst. Yet when her activity is accompanied by the formulation from below in the form of an objective body of knowledge, then we leave the realm of faith and speculation and we enter into a true new consciousness whose keyword is precision.
This ‘new precision’, to use the Mother’s words (see The New Way, Volume 2, page 319), has nowhere been more exquisitely applied than in the original plan she drew up of ‘the Mother’s Temple’. It should be noted that true to this remarkable coherency and precision in every detail, the vision she had of the Temple came exactly one year after the ‘arrival of the Superman Consciousness’, a Consciousness that required a numerical expression on this plane, as she revealed. Thus, on 1 January, 1970, the Mother closed the decade and opened a new one, when the arc she was drawing in time culminated in this most sublime architectural expression in Number. In the Temple’s original plan (and we must distinguish this one from that of the revised building that is coming up in Auroville), she gave the world the Divine Measure, to use the ancient Vedic term. This was the principal task and feature of her incarnation, and it signified the beginning of the transformation of matter.
In this, once again the Mother’s work had to be complemented by the action of the Third Power, and therefore the significance of the design and its precise measurements was revealed not by the Mother but by that power with which she formed the bridge connecting the subtle to the physical (see: The New Way). The work from below is not an occult action as is the Mother’s. It is an ‘act of seeing’ that allows for a release of the Power on this physical plane. In this manner the marriage of Heaven and Earth takes place.
In the course of these Newsletters, we shall bring to readers the numerous examples of the supramental Action, so that we may once and for all leave the realm of speculation which has been the bane of spirituality, especially in the entourage of Sri Aurobindo and the Mother. There is a ‘new way’ arising which is beyond both science and spirituality. For those who have understood that the trying transitional period we are experiencing can only be successfully crossed by a new approach, then these discussions will be a precious aid along the way. At the same time, by a presentation of this nature, nonspeculative and in no way abstract, it will become apparent that Sri Aurobindo’s ongoing work is not represented by those organisations which have become bogged down in a mire of stagnancy, self-complacency, in-fighting, disputes over ownership and control, and the like, but rather by this new way that all along has been growing, while the ‘wisemen talk and sleep’.
The Aeon Centre of Cosmology
Kodaikanal, Tamil Nadu, India
Aeon Books 1985