Author

Patricia Heidt, PhD

The Earth Calendar: Cosmic Midnight

The Vishaal Newsletter, Volume 8, Number 1, April 1993

The Evolutionary Avatar in the Cosmic Harmony and in Contemporary Vedic Culture

by Thea THE VISHAAL NEWSLETTER, Volume 8 Number 1, April 1993

 Indian sacred architecture of whatever
date, style or dedication goes back to some-
thing timelessly ancient and now outside
India almost wholly lost, something which
belongs to the past, and yet it goes forward
too . . . to something which will return upon
us and is already beginning to return, some-
thing which belongs to the future.

Sri Aurobindo
The Foundations of Indian Culture

I have written that what is especially inspiring in the Vedic Way is the consistency of the Knowledge, or the manner in which certain essential elements have been spread throughout the fabric of the civilization which for many millennia has been housed in the Indian subcontinent in an unbroken line. I have used the Capricorn hieroglyph, superimposed on the subcontinental landmass as a focal point, or as a means to demonstrate this consistency. Indeed, the hieroglyph is especially revealing for this purpose, insofar as the Knowledge I refer to centres on this tenth sign of the zodiac.

This is carried over to many aspects of life, many cultural expressions. In modern India it is seen to be relevant given the fact that Makar, the Sanskrit name for the sign, is the most auspicious period of the year. It is the time when pilgrimages are made throughout the breadth of the land, to numerous particularly sacred places established as far back as in the Puranic age and even earlier. The national highways are flooded with pilgrims making their way on foot to these sacred sites in this auspicious Capricorn month.

Indian astrologers made a special effort to determine the correct beginning of this segment in the 12-month year. Of very special importance in connection with this timing was the exact Solstice measurement. A perusal of the old texts does indeed reveal that the establishment of the solstice axis – Capricorn/Cancer – was one of the main concerns of astrologers of old. And we also note that at a certain point in the passage of the Ages it was precisely this measurement, so central a part of the cultural life of the civilisation, which was ‘lost’, as I have pointed out on many occasions in these pages.

But in what way was it ‘lost’? And how could such an easily verifiable measurement have been missed or overlooked when so much emphasis had been placed on its correctness from time immemorial?

Given this factor of central importance, with a number of festivals needing to be located within this time-frame with exactitude, it is clear that the loss of accuracy was itself central to the unfolding destiny of the civilisation. It was not a lapse of one astronomer, or one school imposing its views, or a mistake of some sort which somehow crept into the calculations and then went on compounding itself to the present-day when we realise that the solstice axis is something like 23 degrees off the mark.  And furthermore, that it will go on compounding and before long there will be no correlation with the Capricorn/Cancer axis at all, or the shortest and longest day of the year.

At the same time, I have shown in this series the overwhelming importance of Capricorn in the cultural fabric of the civilisation to the point where the hieroglyph even delineates the specific landmass wherein this sign would fulfil itself, at it were, where that Swar, or Heaven, would ‘descend’ upon Earth. The landmass exists and verifies the accuracy of the hieroglyph’s design and the astounding proficiency of the Seer who gave the civilisation this particular symbol. But we find that similar to the time demarcation, or the accurate location of the beginning of this very sign/month in the Earth’s yearly trajectory around the Sun, there has been a ‘loss’ regarding the geographical measurement relating to the same symbol. We note that India looks to her future of independence from foreign subjugation with this loss figuring not only in the time dimension but in space as well. Indeed, as we all know after Einstein’s contribution to physics, the two are interconnected and cannot be separated. Similarly, I contend that the loss of the exact position in time of the Capricorn solstice point resulted in the same disfigurement in space when at the birth of the new India that sacred landmass delineated by the hieroglyph was torn asunder, and at crucial places in the design.

The important point to note is that, as stated, there is a consistency even in the loss. And that it too serves to confirm the immense importance of all things Capricorn in Vedic civilisation from time immemorial. For, while dismembering of the symbol occurred in contemporary history, the dislocation of the time-axis occurred in the early part of the first millennium of our era.

Exactly when this dislocation was first rooted in the cultural fabric is not so easily pin-pointed. But we do have a clear indication of the approximate time in the work of the noted astrologer/mathematician, Varahamihira, and his famous treatise, Brihat Samhita, compiled around 500 AD.

Perusal of this text is a fascinating exercise, especially for students of the New Way. Indeed, the Brihat Samhita appears in many ways to be a precursor of The New Way. The latter is a synthesis of a number of disciplines; and it is the fact of this synthesis which places it out of bounds for academicians. Yet, the Brihat Samhita is a similar synthesis. Moreover, it reveals that this holistic approach was common to the ancient way. The fact that this new Way is incomprehensible or unappreciated by scholars, especially those of the spiritual path today, is logically revealing of just how far removed we are from a poise of consciousness enjoyed by the ancient Seers but lacking even in representatives of contemporary society who are supposed to be descended from those early Rishis.

In fact the problem does indeed lie in the spiritual domain. For it was in that dimension of the ancient civilisationa where the ‘loss’ was first registered. Varahamihira simply carried over into the astronomy of the day that spiritual transgression.

But I must clarify that in those days this designation did not exist. That is, spiritual in contrast or in opposition to material; just as astrology was not divorced from astronomy. In fact, it is this split that engendered the loss of the divine Measure and  specifically related to the sign Capricorn. And this severance occurred in the domain of yogic realisation. The time frame was the last 500 years of the millennium before Christ – or the period initiated by the appearance of Gautam, the Buddha. As I have pointed out in the course of my work, the crux of the problem lay in a dissolution (nirvana) of the element which had been serving the human being in his quest, or in the realisation of the inherent purpose of evolution on Earth. As indicated earlier, birth on Earth and into the cosmic process was understood to be an aberration which had to be corrected. This could be done by rejection of the material world of the senses which were responsible for the accumulation of karma and served to chain the human being to the round of birth and death and rebirth. The trick was to sever the chain somehow, to snap one’s ties with this material existence which seemed to be a trap for the seeker of ‘liberation’. The sense-world was a deceptive web which at all costs had to be dissolved. And that was in part accomplished by a process of undermining. The web itself was undermined by decreasing its importance gradually, and finally equating it with the fallen sister of the Divine Maya of the Veda – the temptress and lesser Maya whose name then became synonymous with Illusion.

The web was thus a filament which had no intrinsic reality or real substance, truth-essence. It was simply a tissue of lies fabricated by our imperfect sensorial  instrument. Its numerous flaws resulted in a world of suffering and samskaras. This could be dissolved, and along with it the suffering and grief which characterised the lesser world of Maya, by simply undoing the central hub or axis of that unreal web. This axis is known as Skambha in the Atharvaveda. The point of this ‘pillar’ which connects the subtle dimension (Swar) to the physical is known in the spiritual lexicon as the individual soul.

The Earth Calendar: Cosmic Midnight

The Vishaal Newsletter, volume 7, number 4, October 1992

Supermind and the language of Gnostic Symbols

by Thea THE VISHAAL NEWSLETTER, Volume 9 Number 3, August 1994

‘For me all is Brahman and I find the Divine everywhere. Everyone has the right to throw away this-worldliness and choose other-worldliness only, and if he finds peace by that choice he is greatly blessed. I, personally, have not found it necessary to do this in order to have peace. In my yoga also I found myself moved to include both worlds in my purview – the spiritual and the material – and to try to establish the Divine Consciousness and the Divine Power in men’s hearts and earthly life; not for a personal salvation only but for a life divine here…’

Sri Aurobindo

                                                Letters on Yoga

Continued from TVN 9/1

If we wish to formulate a succinct albeit unorthodox definition of a cosmos, or the cosmic manifestation, it is surely the act of putting boundaries on the Infinite. A cosmos comes into being by virtue of this action of setting up boundaries, limits, confines. Within that, once the Boundless is closed within boundaries, the energies thus enclosed experience a process of ordering. Cosmos, order, and subsequent harmony cannot come into being without a specific structure. It is similar to the raga of Indian classical music. There is a theme, a specific scale and tone and tempo. This would be cosmos for the musical experience. These are the music’s (the Infinite’s) boundaries. On this basis the raga organises the flow, the inspiration, the activity. Each of the 72 major ragas, we could say, is a cosmos in itself. Indian music is entirely cosmic in nature because it is the fruit of a yogic experience in which the sage or seer identified with that Supreme Consciousness in its bounded form and experienced a similar ‘establishment of boundaries’ by virtue of which the Infinite is made manifest, – i.e., given a body.

Thus a cosmos is a body. Likewise, each form in the universe is a cosmos within a cosmos. But more especially, the human being is a microcosm equal to the macrocosm in that he or she houses a soul, or a centre which holds this cluster of energies together. The body is thus a precious vessel that serves to set boundaries within which this amalgam of energy may find a field appropriate for the act of harmonisation, or ordering. Hence, the unveiling of that soul-centre is undoubtedly the single most important attainment in the lifetime of a human incarnation.

The boundary comes into being through the correct balance of two cosmic directions: expansion and contraction. It is as if from a point something on the order of a ‘big bang’ – but not quite – were to occur. But instead of experiencing an endless and unregulated expansion of the energy released from that centre, the simultaneous condition of contraction and expansion, and the balance reached between the two, allows for the emergence of a boundary, a cosmos; in Sanskrit it is called adhara, vessel or container. This is another way of saying that a cosmos is the perfect harmonisation of space and time, or the energy ration contained therein. The horizontal direction, equated with expansion, is joined by the vertical which in turn is equated with contraction.

But the quality of that ‘centre’ or ‘point’ is important to scrutinise, insofar as without a centre nothing could be ‘held together’ and the emergence of a cosmos would be impossible. However, to comprehend the true nature of this elusive Point, one has to step beyond that border, that ‘event horizon’ of contemporary theoretical physics, because what expands from the Point is actually what had been contracted beyond that ‘event horizon’. It is as if the Supreme Consciousness were turning Itself inside-out.

In this way the human being can experience that vast, that Supreme Consciousness by similarly plunging into his or her innermost depths and experiencing the same reversal. The experience of the microcosm is the same as the macro, provided one has access to the dimension of Essence, of essential Energy.

The zodiac, inasmuch as it is a formulation of this creative process, describes in its arcane hieroglyphics this very activity of the Supreme Consciousness. Thus there is the symbol of the first sign Aries,, designed to express that original emergence or release of (compressed) energy from the Point. Thereafter, from that initial burst, the two ‘horns’ are seen to rise and separate; the symbol provides us with the key to the movement of expansion from the (compressed) Point.

After six signs or stages there is the sign opposite to Aries, Libra. Its symbol, , clearly conveys the question of balance. What was thrust out at the Origin is now brought into a balance of energy. Astrology has very accurately preserved this knowledge of the essentials of the creative process by incorporating the planets into the scheme by way of relationships to the signs, their ‘exaltations’, or ‘falls’ or ‘detriments’, and so forth.

In the case of Libra, it is important to note that this sign is considered Saturn’s exaltation. We know from the Gnostic Circle and the new cosmology that Saturn is the planet representing the Cosmic Divine, or the process of ordering by way of setting boundaries or limits. Hence its exaltation, Libra, suggests that a key feature of the creative process which produces a cosmos is balance of energies. Saturn is also indicative of contraction; by its exaltation in the sign opposite to Aries of the great release, or first thrust, we understand that our material universe is thus balanced on these two cosmic directions, expansion (Aries) and contraction (Libra), given the pre-eminent status of Saturn in the sign.

This is only one of the poles which form the basic structure of the 12-part wheel, the zodiac of 12 signs. It is the horizontal pole of masculine signs, comprised of the elements Fire and Air. The second cross-sectioning pole is formed of Water and Earth, or Cancer and Capricorn, both feminine. This additional pole indicates another aspect more particularly related to our own planet within this solar system. It refers to the existence of a soul-centre by virtue of which the species in evolution on the planet can indeed experience that original act of creation in full consciousness. Properly speaking, the Cancer/Capricorn pole is the direction of contraction – the feminine, receptive Water and Earth signs which draw within, into the innermost depths. The Aries/Libra pole is the direction of expansion, masculine, out-going, releasing, inspirational, as the Fire and Air signs are known to be.

However we analyse the zodiac as a map of evolution, we understand that a cosmos of whatever magnitude comes into being by virtue of these two simultaneous, interacting directions, expansion and contraction. But this describes only part of the process. The zodiacal script, inasmuch as it is based on the measure of 12 and thus corresponds to the horizontal poise, is concerned only with process on this side of the event horizon. Aries is the emergence of Agni of the Veda, first of the Gods, leader of all the rest. And indeed his vahana, or carrier, tradition tells us is the Ram. He is the God of Fire, indicated by his very name, even as Aries is the first of the Fire signs. He is the supreme Voyager or Traveller on the path to the mountain-top, the apex where the full realisation occurs. Sri Aurobindo describes this symbolism in his Hymns to the Mystic Fire (Agni):

‘…The image of this sacrifice is sometimes that of a journey or voyage; for it travels, it ascends; it has a goal – the vastness, the true existence, the light, the felicity – and it is called upon to discover and keep the good, the straight and the happy path to the goal, the arduous, yet joyful road of the Truth. It has to climb, led by the flaming strength of the divine Will, from plateau to plateau as of a mountain, it has to cross as in a ship the waters of existence, traverse its rivers, overcome their deep pits and rapid currents; its aim is to arrive at the far-off ocean of light and infinity.’  (CE, Vol. 11, page 28.)               

It is in the sign of the Mountain, Capricorn, the 10th in the scale of 12, that the experience is offered to the Traveller which can carry him or her beyond that ‘event horizon’.

In The Magical Carousel this experience in the womb or the zero, symbolised as the innermost recesses of the Mountain, is described in the 10th chapter of the sign Capricorn. The Centaur of the 9th, Sagittarius, carries the story’s ‘little travellers’, Val and Pom-Pom, beyond that horizon, or the ‘border’:

They gallop off at great speed, crossing the violet and fuchsia coloured land, for the Centaur makes every effort to fulfil his mission properly and to bring the children to their destination on time. He travels so swiftly they seem to go even faster than sound and light, and at a certain moment the very space around them disappears, they are almost unaware of moving at all and seem to have entered a point right within themselves…

The result of this plunge within on the basis of acceleration and speed, for which reason the Horse is the symbol, is made evident in the beginning lines of the next chapter when the children, after this reversal in direction, find themselves in ‘Capricornland’…

An enormous steep mountain rises before them, a majestic sight that juts up from the plains and stretches to the heavens…

Thereafter, having scaled the Mountain with the aid of the Goat, the children reach its mid-point and can go no further. There they are encouraged to enter the Mountain, to penetrate into the depths of this mass…

‘But this isn’t the top! they exclaim.

            ‘Oh, you cannot reach it by the outside. It is only through the inside that you may come to the peak, and this you must do alone’…

Thus it is a movement into the depths of oneself, into one’s innermost recesses which permits the human being to reach the dimension of the origin of Being. What we find there, in this densest  zone symbolised in the compactness of the mountain-mass, is the seed of compressed Time – the three times, past, present and future, simultaneous, unextended, unevolved, spheric  and not linear:

Lying there in complete stillness they become aware of a hole in the middle of the room, which seems to have been there all the while. The children crawl up to it, peer over the rim and down below they see an old, old man with flowing beard and long white hair, seated at a table with a huge book open before him. Behind him stands a great clock, unusual and unique for there are only three symbols drawn on its face: a minus to the left, a plus to the right and a circle in the middle. But there are no hands pointing anywhere as one would normally expect. The ticking is loud now for it comes from this very clock…

The important feature of this modern myth is that it describes the essence of that across-the-border condition. Or the very essence of Being: compressed energy which when thrust beyond the Border, over the event horizon, becomes time as we know it, measurable essence of the Infinite. Time then, from the point of its contracted Self, delineates space whose essential nature and purpose is to provide a field to expand that compression of Being.

Myth satisfies the emotional, visualising part of one’s being, the ‘picture’ drawn from the soul. On the other hand, we have the Gnostic Circle which plays its part in the integral knowledge by providing us with ‘a new measure’ that involves or integrates the higher mental centres of one’s being. Its important feature is that it incorporates in one diagram the two dimensions: this side of the Border, and that which lies beyond the event horizon. Thus the Gnostic Circle can be described as the new key to a knowledge which only recently has been made available to the human creation because it is only in our present Age of Aquarius that the ‘heaven beyond’ is brought down to Earth – or better, unveiled as the inner Summit attainable by all humans provided they are willing to experience the reversal demanded for such an experience.

The ‘beyond’, or the seed of compressed Time, is depicted in the Gnostic Circle in the Sacred Triangle consisting of the number-powers 9, 6, 3. These are the Transcendent (9), the Cosmic (6), and the Individual (3); or God, Nature and the human being. As time-energy, they are future (9), past (6), and present (3). The meeting point, it is clear, is the 3, or the present.

The Gnostic Circle thus offers the seeker a formidable tool both for the collective and the individual expression in the course of evolution of the essence of that innermost ‘seed’. This we identify as the Divine Purpose. In terms of number-power it is the 1, but as the first numeral emerging from the fulness of the Zero. This process describes the birth that fills the void. We see it in terms of individuals; we realise it in terms of nations or collective expressions of consciousness. But whatever, it is always a question of Fulness, of the evolution of the sacred contents of that compressed seed of Time. This is the upholder of destiny. This is Skambha, sacred support of the worlds.

Unextended, unbound, facing downwards, facing upwards
how does he not sink? By what self-law does he go on
his journey? Who has seen when he joins heaven and is its
pillar (Skambha) and guards the firmament?

Mandala 4, Sukta 13,5
Hymns to the Mystic Fire
CE, Vol. 11, page 194

The abdication of Spirituality, and the conquest of the Underworld

The precise explanation of the present great labour humanity is experiencing in its transition to a higher level is the hitherto irredeemable emptiness central to the consciousness-structure of the species. As individuals we have sought to fill the central emptiness in ever so many ways. But society is realising the painful truth that nothing we can devise with our mental prowess and vital distractions proves adequate and capable of filling that emptiness. The problem lies in the fact that we seek to do so with designs and strategies which bear no relation to the problem. Indeed, we are faced with a central void. And yet, oblivious of the real nature of centrality, disregarding the fact that it is central to everything, we seek to fill this special zone with elements pertinent and natural to the periphery. In other words, a centre unveils from within itself its sacred Occupant. It can never be occupied by an outside element.

Thus throughout the ages and particularly accentuated in our times, we have witnessed usurpation, mis-location, disturbances in the true harmonious condition of being. It has been a futile struggle because until our Age the introduction of the highest Principle expressible by the human being, there was no possibility of this act of centering. By consequence, spirituality fell into a Black Hole. It was forced to devise a means to escape the confines of cosmic manifestation because within that boundary it was incapable of offering the seeker the experience which could give birth to the One that fills the void.

We see this in clear graphics in the Gnostic Circle where the 4.5 Orbit discloses the area of ‘escape’, or the extinction of the consciousness by means of a wrong direction. Thus while the true direction is inward and the poise is centred on the innermost Point, the pressures pushing in on the human consciousness could not be sustained by this incomplete structure and collapse of consciousness was the result, with the obliteration of the nexus of awareness as the goal.

Death has been a well-designed and superior instrument in this cosmic structure. In the scheme of existence in this cosmic manifestation, Death is the lord of a mortal creation which has not known the full gamut or range of experience available to this evolving species. I have explained the conundrum as being a quarter of the Gnostic Circle closed to the experience on Earth, posited ‘in heaven’, or experienced in trance, disconnected from our time and space on this planet; but never in the full and connected waking consciousness. The summit for this mortal creation lies beyond that Borderline which until now has been the demarcation forced upon us due to an incomplete base that cannot sustain the full range of experience which is our true birth right and which we must reclaim.

Therefore we have required Death to provide us with an entry into that Beyond. Sri Aurobindo described this condition and the redemption in his epic poem, Savitri. He has done so in the sublime verses he left us, but also in the structure of the poem in its final version. We find it to coincide with the cosmic formula and script because the death of that One, Satyavan, transpires in the 8th Book of the epic which coincides with the 8th sign of death of the Zodiac, Scorpio. Thereafter, the Goddess Savitri follows Death into his domain in the 9th Book, again corresponding to the zodiac where the 9th sign represents that passage to the ‘beyond’. But the victory of the Goddess in the 10th Book, corresponding to the 10th sign of the Divine Mother’s victory, Capricorn, is precisely the conquering of Death as lord of the Beyond, and the great reversal which brings this experience of ‘heaven’ within the panorama of the Earth’s evolving consciousness of the species. Savitri is Sri Aurobindo’s masterful exposition of the new future that awaits humanity – no longer mortal, no longer requiring death to provide entry into a dimension which was reserved for the Beyond.

And yet, in her victory over Death and the retrieval of Satyavan’s soul which she later carries back to Earth, the Goddess utters these memorable lines, …Live, Death, awhile, be still my instrument.

It is more than clear that the 9th sign/stage of the zodiac is a critical zone. Being the ninth it is of course related to birth as the human species experiences in its nine months of gestation. What is ‘seeded’ in the first sign, Aries, is thus ‘born’ in the 9th. However, this is the sign following Scorpio, the sign of death. Therefore we understand that the ‘birth’ of Sagittarius can be this passage ‘beyond’, death here to be reborn elsewhere, or else reversal. That is, the birth that fills the void and thus allows for that ‘beyond’ to become established here and to be realised on this planet in the full waking consciousness, with no disconnection or rupture of one’s time.

Because of this Sri Aurobindo’s return took place precisely in the zodiacal sign of Sagittarius, that crucial ninth. His own passing and rebirth reversed the direction and drew the link between the Beyond and this Earth by taking birth in an unbroken line of time, having moved into and through Death’s hitherto unchallenged territory of oblivion where that link had to be forged by means of a conscious ‘death’ and rebirth.

Energies that nurture and fulfil

Indeed, we are in a transitional period of great moment which may last a number of centuries but which is characterised by a knowledgeable instrumentation where Death, and even the Ignorance, become allies in the transformation, fully in orbit of the One and fulfilling its divine Purpose in the world.

When we set out to transform an element of the material universe, an individualised body, we are obliged to deal with certain ‘laws’ to which that particular body is linked, to which it owes its life and mechanism of continuity or reproduction. If, then, we propose to alter these laws or set a different mechanism in motion, we must discover a higher system by which that lower structure can be refined and raised in its level of expression and instrumentation.

We are dealing with energy in the Zero. This means that if a true centre comes into being it indicates that there is a perfect balance of energies. In the ancient Vedic tradition these are the gunas, Rajas, Sattva, and Tamas. The order must be correct so that each thing is in its place because this is what constitutes harmony and balance. In the zodiac through the sequence of twelve signs we have a repetition of these triune energies in their correct order, rajas, sattva, tamas, or cardinal, fixed and mutable according to astrological nomenclature. The order and positioning is of vital importance. Any disturbance means a disruption in the flow and the transmutation of energy fails, becomes overpowering of  one of the poises, or is insufficient to fuel the system so that the full gamut or stages are experienced in the rise to the summit of Being.

Thus, in the Solar Line we do indeed find a balanced play. The 9, Sri Aurobindo, was born in Leo of Fixed or Sattva guna; the 6, the Mother, was Mutable or Tamas; while the Third is Cardinal or Rajas. In this arrangement we see that the 9 stands between the two, as in the sacred triangle, and depends upon that base for its manifestation. In terms of energy transmutation this means that Sattva, the middle guna of Preservation/Fixed quality, cannot fulfil itself unless it is fed by the flanking energies. Hence Sri Aurobindo stated that his mission was incomplete without the Mother, or that he could not manifest without her. But that was only half the story; the full picture emerges with the appearance of the triune powers, each corresponding to a guna or energy flow.

For this reason, given the fact that this perfect allocation, positioning and balancing is indispensable if we wish to bring about the transformation desired and its needed transmutation of energies, I have constantly drawn attention to the fact that the clearest indication of the decline of the Vedic Dharma is found in this mis-arrangement of these gunas, placing Sattva first and the others thereafter. When this was done the knowledge suffered tremendous damage. It became obscured inasmuch as the correct process of transformation for any yoga involving an embodied consciousness could no longer be carried out. For this time is indispensable as an ally, since the gunas are channelled or regulated by time. They are time’s limbs, as it were.

This mis-arrangement indicates a Peace (normally associated with Sattva) which is no longer dynamic but entirely static. The reasons are obvious and we shall analyse them by proceeding with this discussion through an application of the formula in contemporary times.

I have stated that Sattva ‘goes nowhere’, does not move unless it receives energy from the flanks, Rajas and Tamas. Because of this entirely passive poise, impelled to action or movement only when it is fed by the flanks, Sattva became equated with immobility, peace, inaction, and so on. Its connection with the spiritual realisation of Peace, dynamic and static, results from this inability to move if not fed by the flanks, – Rajas moving into, and Tamas turning back upon Sattva. The latter then balances or harmonises this play or input of energies. It easily became seen as the superior poise because this harmony was associated with Sattva exclusively, and with a certain detachment, uninvolvement; whereas Sattva merely allows each thing to find its rightful place and balance by not interfering, so to speak, due to its immobile poise. It cannot engender movement, otherwise the thrust into and turn back upon activities of Rajas and Tamas would be disturbed. Clearly we observe that a disassociation of any sort, for whatever reason, spells disaster due to the inevitable and attending collapse of energy. Sattva is then neither an upholder or a preserver but simply a void. That is, in its central and critical position the right poise is not encountered, on the order of a base into and onto which the energies of Rajas and Tamas can find the field for their intermingling and transmutation.

When the order was disturbed about 2000 years ago in India, wisemen had no choice but to withdraw. That is, the base on Earth became the void, a black hole into which the flanking energies collapsed. The base was transported to the Beyond, to Swar or heaven. The Earth was no longer the home for that transmutational process. All spirituality then focussed on the Sattvic realisation but disconnected from Rajas and Tamas, both energy expressions of which were looked down upon and even despised by the then and present realisers.

The Sattvic Escape

Let us observe how this played itself out centuries later in the physical body of Mother India, a geographical configuration constituted by precisely these very triune energy flows. The true Body consists of the complete Capricorn hieroglyph which delineates the total landmass that encompasses this sacred play of energy. But when this knowledge was lost approximately two millennia ago, the base was corroded and energies started collapsing, turning in on themselves rather than offering the Aryan warrior of the Vedic Age that precious fuel, outcome of the transmutation, indispensable for the rise to the victorious Capricorn summit of Being. The mountain symbol of Capricorn implies a base in matter, in this material creation. Whereas wisemen then sought the summit in an extra-terrestrial paradise, even extra-cosmic, somewhere beyond this dizzying movement which seemed to represent chaos rather than cosmos.

This removal of the consciousness, given the otherworldly direction of their quests, caused the base on Earth, namely India, to suffer the consequences which were immediate in coming. Invasions and conquests followed, leading up to this century and the actual physical dismembering of the sacred body of the Mother.

The argument is put forth that India was never a united whole as described by the Capricorn symbol/map. She always consisted of separate kingdoms and states which were continuously at war with each other. Furthermore, it was alleged that her very culture in its entirety was imported from beyond the borders which the Capricorn hieroglyph defines. Therefore, it should not surprise or confound us that partition of the subcontinent simply consolidated this age-old state of affairs.

This argument is fallacious. What held the symbol-map together was not a politically unifying force but a DHARMIC power based on the visions and realisations of the early Vedic Rishis.

However, and the point must be strongly emphasised, this is not to be confused with religion as we know it and which as an expression of the human spirit has arisen precisely during the decline of the Dharma over the past 2000 years or so. This spirit of the civilisation, still intact today in spite of its struggle for survival in our very times, consisted of all-inclusive, all-pervasive consciousness-being which extended over the entire area and was not at all affected by the divisions of kingdoms and states within those sacred boundaries provided by the Vedic Dharma. This consciousness-being was anterior to religion. It is therefore not surprising that in order to make inroads into that hieroglyphic Body, the tool would be a shadow of that Dharma. The result was that gaps were left in the physical energy-body, just as the withdrawal syndrome of the earlier wisemen in their quest left the Earth’s energy base void and unsupported.

This dramatic circumstance was then played out at the time of Partition, the final display of the effects of withdrawal. The two-nation formula, supposedly necessitated by the two religions occupying the body of the Mother, was the strategy implemented to deal the final and everlasting blow to the Dharma. We see this reflected in the map above, indicated by the X marks, where the two flanking energies, Rajas and Tamas, were cut into and thus debilitated to the point where the central portion, Sattva, cannot play its own righful role nor offer the central support-base the play demands. Rather, we find India today unable to stand as that sacred Pillar, that central support of the world. That is, India is not able to fulfil her destiny of soul and centre of this planet, which is the definition of that perfect centre, because she does not enjoy the balance of the triune energies in her physical base.

The dismembering of the hieroglyphic map on the basis of religion was the ultimate falsehood and the final blow to the Vedic Dharma in that it sought to equalise that which had never any connection or correlation. Hinduism even as it stands today is still a civilisational-cultural expression and not a formal religion by any definition. To divide the geography on the basis of a ‘two-nation, two-religion’ formula marked the ultimate in decline. The Dharma had reached its nadir when this came into effect.

Interestingly, during the very period that this ‘formula’ was being devised and implemented, another energy base was right then in the process of completing itself. By 1938 the triune powers of the Solar Line, demanded for the appearance of the 9th Avatar of Vishnu, were all incarnated. That is, they had all taken their place in Earth time to fulfil the formula: Rajas-3, Sattva-9, and Tamas-6. With the addition of the 0 we have the radius of the Earth, 3960 miles according to the measure of 12. Indeed, as the radius, the measure of unity, itself signifies, with the fulfilment by 1938 the full destiny of the Earth could finally begin to reveal itself through the Line, foremost by embodying these triune energy-powers with which the crossing beyond the border, or ‘event horizon’, could be made.

However, just the fact of incarnating was not enough. The unveiling is part and parcel of the affirmation. Thus a longer period of darkness, perhaps increased in intensity due to the very appearance of the three as yet disconnected powers, ensued. In the 9th year after 1938, on Sri Aurobindo’s very birthday, India attained independence in this dismembered form. This prompted Sri Aurobindo to make the following statement on the occasion of the assassination of Gandhi shortly after Independence,

…the Light which led us to freedom, though not yet to unity still burns and will burn on till it conquers. I believe firmly that a great and united future is the destiny of this nation and its people. The Power that brought us through so much struggle and suffering to freedom, will achieve also, through whatever strife and trouble, the aim which so poignantly occupied the thoughts of the fallen leader at the time of his tragic ending; as it brought us freedom, it will bring us unity. A free and united India will be there and the Mother will gather around her her sons and weld them into a single national strength in the life of a great and united people. (5.2.1948)

Thereafter, events set in motion by his own passing engendered a process of integration and harmonisation precisely involving those three gunas which found themselves severed by Partition; until 24 years later, in 1971, the new beginning was possible.

From that year till today the constant, uninterrupted effort or tapasya has been to fill the void left by the Sattvic escape, to integrate the energies left dangling by the mis-arrangement of the order, and to heal the wounds inflicted by the loss of the Knowledge and the damage resultant to the Vedic Dharma. The Solar Line in its own consciousness-being has lived out the harmony of the three.

We know that the Solar Line is the nucleus consisting of the three energies shaping the manifestation and mission of the 9th Avatar of Vishnu in the Hindu line of Ten Avatars. This 9th requires for his appearance and fulfilment the feminine powers, 6 and 3. If not, the 9/Sattva remains inert, unmoving, static. The Transcendent which he embodies remains ‘up there’ and cannot be brought down, rooted here for the fulfilment of the Earth’s destiny.

But when we say ‘the knowledge was lost’, we are only partially explaining the situation. It is more correct to state that the knowledge went underground. In earlier portions of this study (see TVN, 6/4, December 1991), I have referred to the special means adopted to preserve that knowledge precisely during the period of decline. This tool was Myth. Even today the knowledge can be found in India in its vibrant mythic culture. The Vedic Truth was hidden in the nation’s treasure chest of myths.

Thus we find the same truth of the balance of energies and the Sattvic demand for input in order to be ‘aroused’ in a very special myth. It is the tale of Vishnu reclining and asleep on the serpent Ananta (Unending Time); and then the birth of his shakti, or Energy, when the aroused Vishnu takes part in the Churning of the Ocean and movement is initiated by the aid of Ananta, who is used wrapped around the churning stick (Mt. Meru) and pulled by the Gods and Demons. From that churning of the primordial Ocean, one of the prized treasures that emerges is Sri or Lakshmi, Vishnu’s divine Consort. Creation is then released from the pralaya sleep or paralysis.

Vishnu, as we know, is the embodiment of the Sattva/Preservation guna. Thus, the Avatars of the Line of Ten, whose appearance can only take place on Earth during those particular gunas in the passage of the zodiacal ages (the Ages of Taurus, Leo, Scorpio/Eagle and Aquarius, or the four parts of the Sphinx), are known as emanations of Vishnu, the Preserver. But these myths reveal that Sattva is ‘churned’ by the aid of Time (Ananta); the Churning myth reveals the precise role of Sattva in the triangular balance of energy by describing Vishnu as both the Tortoise upholding the act, and at the same time his carrier, the Eagle, holds the stick in place from above. Around this ‘pole’ the Ocean of creation is churned.

By escaping, by focussing on an external cosmic goal and a static peace, realisers in India have been identifying with the sleeping Vishnu. Only half of the myth was  played out. When Vishnu in his 9th appearance is aroused by the 6 and the 3, the new creation is upon us. Instead of bemoaning the condition of our planet and the scourge of birth in so infested a cosmic space, we ought to rejoice at the choice we are given: to be or not to be CONSCIOUS in this momentous crossing of an age.

Exaltations and transmutations

There is a story involving the ancient Sage of Tamil Nadu, Agastya, which reveals how the knowledge was preserved in the countless apparently quaint tales which abound in Indian myth and folklore. In this case, as in so many others, the knowledge is specifically zodiacal and refers to Aries, sign of the Ram, ruled by Mars, ‘exaltation’ of the Sun.

The story goes that Agastya married a most demanding woman. As a condition for producing a child she insisted on fine ornaments, garlands, and so forth. But Agastya was a poor sage who could not meet her demands. Thus he went to several benevolent and wealthy kings and asked each of them to come to his aid. However, the kings in turn pleaded their inability to help by producing their account books. There was no balance which could be handed over to the sage.

Agastya then, in the company of the kings, went to the abode of Ilvala, a rakshasa, or titan, who had amassed great wealth. Together with Ilvala lived his brother, Vatapi.

To be brief, the Titan brothers had an intense dislike for Brahmins, the caste traditionally appointed to preserve the knowledge. They devised a means to liquidate any Brahmin who ventured into their domain. Ilvala would turn Vatapi into a ram, prepare a sumptuous meal from the sacrificed animal and serve it to the Brahmin. But once ingested, Ilvala would call out to Vatapi. ‘Come out!’ At which point, Vatapi would burst forth from inside the Brahmin’s belly, and in this manner Ilvala killed many Brahmins.

Agastya being himself a Brahmin, and a sage at that, was also served a sumptuous meal of the sacrificed ram, together with the three kings who accompanied him to Ilvala’s abode. But when Ilvala, as was his custom, shouted, ‘Come out!’, Agastya forcefully and slowly spoke these words, ‘Be digested!’ Thus it was Vatapi who was done away with, and not the sage.

Some versions relate that Agastya then destroyed Ilvala by fire from his eyes, while others go on to state that upon realising that Vatapi was ‘digested’ by Agastya, Ilvala was awe-stricken and proceeded to shower wealth on Brahmins, and particularly on Agastya. In addition, he presented Agastya with a fine chariot pulled by two magnificent horses named Suraav and Viraav (or Suravan and Viravan).

Agatstya then returned to his wife with the wealth she had demanded in order to produce a son, and thereafter the child was born.

In some versions the animal of the metamorphosised Vatapi was a goat and not a ram. But the ram element is certainly revealing, for the names of the horses the Titan presented to Agastya are significantly connected to Aries, sign of the Ram; and it offers us another key to the importance given in India from very ancient times to the ‘exaltations’ in zodiacal tradition. For example, the horoscope traditionally attributed to Sri Ram, the 7th Avatar, is simply one in which all the planets are in their signs of exaltation, – i.e., the Ideal Man.

The Sun is said to be ‘exalted’ in Aries; while the sign is ruled by Mars. We have therefore two celestial bodies involved prominently with Aries, – the Sun and Mars. Now, the two horses named Suraav and Viraav are representative of these two bodies, thus revealing that this quaint tale is a zodiacal or alchemical formula, the latter being suggested by the transmutation of the ingested material – i.e., Vatapi digested in the sacred vessel that was Agastya. Suraav is obviously linked to the Sun via his Sanskrit name which comes from the root word for the Sun, surya; while Viraav is connected to Mars through his name which is ‘hero’ (vir) in Sanskrit, traditionally Mars. That these two elements, Sun and Mars, and connected to the Ram (Aries) came to Agastya through a titan, points to the important factor which was not lost on the ancients: redemption or release of the energy (Ilvala’s wealth) hoarded by the asura/titan is indeed stored in the vital being, whose symbol is the Horse, and which must be released if the journey is to proceed and the seeker is to reach the Mountain-top of the 10th victorious sign, Capricorn, sign of the Goat. Thus, Vatapi as either Goat or Ram represents that same element – the transmuted vital energy.

The ‘journey’ begins in Aries, ruled by Mars. The entire progression through the 12 signs can be explained as merely a saga (or formula) of the transmutation of that which Mars represents. Agastya the sage ingests this hoarder of energy and transmutes the energy (digests it), whereby it cannot continue to destroy (the Light, the Knowledge, symbolised in the Brahmin). Mars is transformed from the energy equation that brings death (hence Mars also rules Scorpio, the 8th sign of death) to the fuel needed for the rise to the Summit by the attainment of a reversal which RELEASES ENERGY –  symbolised in the wealth Ilvala then releases so that Agastya can finally appease his demanding wife and be given a son by her. This finality of the saga points to the birth of the One, the Son, once again after a transmutation and reversal or release of the power hoarded by the ‘panis’ who steal the ‘rays/cows’ of the Sun; or else in this case by a similar hostile power, hoarder in equal measure of the precious wealth the seer/yogi needs to bring forth the One.

But perhaps the most important key in this myth for the seeker is the pregnant message we receive that the beneficent and ‘good’ kings whom Agastya approached initially were misers with the wealth/energy and would release nothing; or perhaps they had nothing ‘accumulated’. Whereas, it was finally from the Titan stronghold that the greatest power was extracted. This is indeed the story of our world, our civilisation, our species.

This very same knowledge can be found in our contemporary tool for preservation and transmission, the Gnostic Circle, reproduced here in a simplified form. We note that Aries is of course the initiator of the wheel, at the apex(0/9); but opposite to this point is the mysterious and hidden 4.5 Orbit, or the halfway point between precisely Mars and Jupiter.

Mars we have identified with that energy to be transmuted and released, while Jupiter is of course the sage Agastya. Jupiter is also known as ‘Guru’ in Sanskrit, and in all traditions it is the planet connected to sages and higher knowledge and wisdom, as is Sagittarius, the sign it rules in the zodiac.

The 4.5 is the point of reversal, precisely the ‘belly’ of the wheel, its nadir where that transmutation is set in motion. In the tale it is represented as the ‘belly’ of Agastya the Jupiterean sage, wherein indeed the titan (Mars) is obliged to transform himself and release the hoarded wealth/energy. This connection between wealth and energy is made evident in the gift of the two horses.

In this manner, through a comparison between this very ancient myth and our contemporary key, we again discover the alchemical/transformational aspects of the ancient knowledge contained in the zodiacal script, which in turn is taken from the cosmic harmony of our solar system. Agastya’s saga is the story of each human being set upon the journey of life; it is the story of the Earth’s own yoga and ‘journey’ and describes in detail the destiny of this planet which is itself that ‘cauldron-belly’ for the great transmutation of Mars. In addition, it is again revealed that the key to a real and profound understanding of India’s cultural, mystical and yogic heritage has to be found in a penetrating perception of that cosmic harmony whence this knowledge was taken.

The Gunas or the breath of the Divine Mother

Agni is equal to Skambha, the Point, the Pillar, the Support, who is described in great detail in some of the most magnificent and truly sacred verses ever bequeathed to the world, the so-called Creation Hymn of the Rigveda. Nowhere in the heritage of spiritual, mystical and philosophical literature do we find so accurate a description of the Origin as in these verses. I have included three translations of the Hymn in the February 1994 issue of VISHAAL (TVN 8/6, Appendix 2. In this issue I would like to dissect other portions of that masterpiece of ‘seeing’ in order to establish its transformational quality, as well as the example it provides of a yogic ‘probing’, if it may be so called, into the origins of our material universe. It is perhaps incorrect to write ‘origins’, insofar as the question of beginnings and endings does not arise in the true vision. Nonetheless, there is a 0 point in a process of this nature; and it is that initiation of the process that we refer to as the Origin. In other words, the moment when a certain threshold is reached in a cosmic process and ‘order’ comes into being. The most important and revealing line of the high quality of enlightenment we encounter in the Hymn is the final line,

     …He who surveys it (the Origin) in the highest heaven,
                         He surely knows – or maybe He does not!

For indeed, what existed then to know? This is the question we must ask today, even as the Rishis of old did. And it is not an abstract and speculative questioning but bears relevance to our yoga of transformation today just as it did for those early wisemen of the Vedic Age. Once we have attained the correct poise of consciousness, or a balance of energies the outcome of a penetration into the depths of the embodied consciousness rather than the route of escape from the cosmic manifestation, we come upon this same question: What was then? Who or what became what now is?

The Veda makes a specific statement in this regard: The One breathed without breath by its self-law. Or, as Pannikar translates it; ‘by its own impulse’. Thereafter we find the significant line, Other than that was nothing else, nor aught beyond it…

And so, in this grand act of penetration we come upon nothing other than a POINT; or better, a pulsation. As an outcome of my own probings, in 1971, before any contact with the Veda, I described the Origin in verses which echo this same perception or experience:

A fiery Dancer awakens to the beat of a

rhythmic breath heaving through density of matter…

We have in this line 1) fire, 2) breath), 3) a pulse or beat; and of course the awakening or beginning of movement, hence the figure of a dancer, similar to the Shiva-Nataraj imagery, the Cosmic Dancer encircled by fire.

But what exactly is that ‘self-law’, for other than that there was nothing else. We learn through these verses that at the origin of things lies only this law. The Vedic concept of ‘law’ or ‘impulse’ is indeed something very far removed from religion, for example, usually translated as dharma. It is the essence of Skambha, the very first ‘thing’ to emerge: …Unextended, unbound, facing downwards, facing upwards how does he not sink? By what self-law does he go on his journey…And these pregnant words follow, Who has seen when he joins heaven and is its pillar and guards the firmament?

Again there is this question of self-law, in this instance connected to the journey, or movement (of a particular order and purpose). At the same time, it is Skambha that ‘joins heaven’, upholding it, guarding the firmament or universe. What is indicated here is on the order of an event horizon and the first emergence of the Point which is described as a ‘pillar’ in order to indicate its capacity to hold, or uphold. The earlier lines quoted are more specific, ’…Unextended (a point), unbound…’, for as yet that ‘body’ or boundary has not become established. A cosmos requires a boundary, and the Point at the origin is the first Cause of it all, that centre that holds. As a centre it is described as ‘facing downwards, facing upwards, how does it not sink?’

There can be no question but that these verses describe experiences and realisations which have formed the foundation of this New Way and the new cosmology it gave birth to. The Age of the Supermind, or the Truth-Consciousness, is ushered in by the supramental Descent of the triune powers which embody the Transcendent, the Cosmic, and the Individual Divine, or the soul in evolution. They have the numerical values 9, 6, and 3, respectively, and their appearance on Earth is measured in our calendar time by these numbers. But they also embody the three gunas as pointed out earlier, Rajas (3-Capricorn), Sattva (9-Leo), and Tamas (6-Pisces). The Zero or singularity, which is the compacted essence of 9, 6, and 3 beyond the event horizon, evolves in this material universe as the gunas. Likewise the supramental Descent which ushers in the New Age is also an embodiment of the same trinity.

A triune balance of energy is the essence of a creation in matter. The Descent simply imprints this pattern in the evolutionary matrix in a way never before accomplished due to the limitations imposed by the Spirit of Time.

In this portion of our study I propose to draw more connections between these earlier recorded perceptions of the human spirit and this contemporary body of higher knowledge which finds its corroboration in various fields of consciousness in evolution, – i.e., in the individual and his or her yogic quest for self-perfection, as well as in society and civilisation, particularly the Indian through the Capricorn symbol-map.

The basis for this correspondence is the play of the gunas. Just as we have divided the map of India into this trifold progression, we must also consider the gunas as the breath of the Divine Mother in its threefold character; inhalation, suspension, exhalation. The part most pertinent to our discussion of Agni, the One, the Son, the Point, involves a particularly recondite feature of the breath cycle: the ‘space’ between exhalation and inhalation. In terms of the new cosmology and the Gnostic Circle yardstick, this ‘space’ is the 4.5 Orbit directly opposite to the 9 apex, as the diagram below indicates.

While this diagram can be considered the breath of the Shakti, it is equally descriptive of the human breath cycle. We inhale, we suspend breath, we exhale, and then inhale, suspend, exhale. What we do not realise each time this automatic action transpires is that in breathing we live the act of creation. Hence the Veda states, ‘…

When he is born he becomes one who voices the godhead: when as life he grows in the Mother he has been fashioned in the Mother he becomes a gallop of wind in his movement…’

 

The gunas are the Mother’s tri-part breathing experience, similar to our own. But in analysing this act of breathing we can appreciate the conundrum posed regarding this question of emptiness or fulness as the matrix-origin of creation. Our breathing itself provides the answer on the backdrop of the gunas, Rajas, Sattva, and Tamas. This diagram of the innermost triangle of the Gnostic Circle can be equated with inhalation/rajas, suspension/sattva, and exhalation/tamasNote that Sattva/suspension falls at the apex.

It is clear that this is the point of Fulness. When we hold our breath after inhalation, we feel full. From that fulness we exhale, we release, we become  emptied.

This is the point to emphasise: the experience of emptying falls at the 4.5 Orbit in the diagram. The movement goes from 3 to 9 to 6, following the pattern established by the Solar Line, and then to the 3 again once we have been replenished of breath. But if our lungs are emptied where does that addition come from? From outside?

As a parallel with the act of creation it can be said that the whole, the all, is Fullness. That is, the Gnostic Circle describes in its entirety that ‘womb’ (…A mighty child in the womb he is called the son of the body…). Within that womb of fullness the movement of breath ensues, always drawing from the circumscribing womb for sustenance. The critical point is then the emptying process and the fact that we live in a separative consciousness which cannot perceive the eternal upholding substance of the Womb and becomes engrossed in the Becoming, or the movement of breath solely. This separative consciousness moves linearly through breathing and experiences fulness and emptiness as distinct qualities or conditions and not as a rising tide of the same substance/essence of the Womb. It is best expressed in Indian classical music whereby the background drone is the everlasting upholder of the music that rises out of the drone as if it were sound weaving itself from the substance of an upholding silence, while that silence continues throughout to be the background support of this play, untouched, unmoved, eternal.

The ancient Rishis understood this most fundamental concept of life, that creation is a product of fulness and not emptiness or nothingness. But when a separative consciousness began to dominate and determine the course of civilisation and the evolution of consciousness on Earth, this action of the gunas, which seems to represent a play of fullness to emptiness to fulness, and so on, appeared to be a pointless and distracting experience, describing as it seemed to do the very nature of creation itself: a pointless pursuit after impermanence and constant change. Sattva lay beyond it all. The apex of breath, or the mountain peak, was above and beyond and not enmeshed in this material creation. But the true experience indicates that this triadic play is indestructible, its trifold nature is self-supportive and an eternal expression of the Beyond brought into this material dimension.

The ‘error of the Buddha’, as Sri Aurobindo called it, is best understood through analysis of this diagram. The 4.5 Orbit indicates the Buddhist realisation of nirvana, or dissolution, as the word suggests; and indeed it is the ‘space’ of the Asteroid Belt in our solar system, between the orbits of Mars and Jupiter, populated by countless fragments which do indeed mirror the disintegration the experience of nirvana demands of the realiser. Once this disintegration of the point/nexus rooting the consciousness in this material creation takes place, escape to beyond the cosmic boundary appears to be realised. This is a great illusion, however, for the element dissolved in such an act is not that pillar/point but rather the peripheral ties that hold the totality of one’s consciousness-being to that Point. The connecting links, as it were. The result is a fortification of the separative consciousness insofar as the connection between things, between essence and form, is dissolved, duality takes the place of unity. But this the realiser ignores because for him the unity he believes he is experiencing is simply a positioning of the consciousness in the pole of unity disconnected from the multiplicity. It is not the total reality but only a partial expression, not unity as an outcome of integration.

This is the supreme act of undermining since it serves to corrode our base in life which, as individuals, is the body and its various centres and sheaths, subtle and dense – that is, our vehicle or vahana. It can no longer serve as our carrier on the journey to the Summit because it is depleted of the energy required to do so. These ‘escape’ the system and therefore that 4.5 Orbit is, as it were, an unplugged hole through which energy seeps out and is not concentrated, contained as in a closed vessel and which we can draw upon for replenishment. When a critical threshold is reached, this act of draining produces death. The idea of ‘something’ upholding, supporting, carrying us through the journey of life, is meant to instruct us that the hole has to be filled, – hence, the birth of the One.

The 4.5 is the shadow of the Sattva apex. The latter is fulness, the former emptiness. But herein lies the fallacy. Breath is not drawn from nothing, or from an empty vessel. Yet how do we experience increase and replenishment?

In the human breathing cycle we can understand the process better if at the end of exhalation one presses the breath into itself, so to speak. One presses down or into the cavity of the vessel rather than inhale immediately upon the termination of exhalation. In that ‘empty’ state the breath is pressed down – the action is felt forcefully in the navel centre – and then a greater expanse of breath is opened up after several such thrusts of the breath into itself. One has moved into the Titan’s domain, as it were, into the lower reaches beneath the horizon and released the power. (In medical terms this is the expiratory reserve volume, or ERV.)

The character of the 4.5 Orbit is described to a certain extent in the Agastya tale of Ilvala and Vatapi. The latter – that is, the power hoarded by the Ignorance in the densest depths of matter – is ‘digested’ by the sage in his belly. The belly is that lowest portion of the Gnostic Circle. (…He is full of joy and closes not his eyes from day to day, once he has been born from the belly of the Almighty One…) There is a compression identified with the yoga of the Gnostic Circle which requires an action of pressing in at this point in the wheel or development. There can be no dispersion or dissolution, escaping this compression. Rather, the act of pressing in fortifies or consolidates the element which serves as one’s anchor or ‘pillar’ throughout the remainder of the process or journey. It is this sacred Point that comes into being, symbolised by the birth of the son to Agastya. The important feature of this process is that it reverses the trend of the past Age of Pisces – i.e., dissolution of the seed of consciousness, a severance of any connection in time and space whereby a network is forged that roots the human being in creation, in the material dimension of this universal manifestation.

That the realisation of dissolution should have taken such a firm hold on the human spirit during the Age of Pisces is in keeping with the gnostic symbolism and significance of the signs/ages. Pisces being the last sign indicates a return to the Origin, a merging, a dissolution of the separative consciousness which creates barriers to the condition of Oneness. It is in Pisces that the ‘journey’ is completed and the circle and point, or the Becoming and the Being reveal their eternal oneness. The Magical Carousel provides a clear understanding of this condition of oneness through its mythic imagery when in the land of Pisces the children encounter Ayama, she who ‘breaks bubbles’, those veils which separate them from the totality, from the all. With this accomplished they return to Earth to bring the message of Oneness, of Love.

This rooting in creation is therefore of a very special order. It is the beginning of one of the most important realisations on the path to supermanhood. This is the realisation of the Immobile amidst the mobile. In the Vedic Age such a realisation was attributed to Agni. But in what more specific way is this different than the experiences offered in other spiritual paths?

When the direction of the quest is reversed, which means that dissolution is resisted and an inwardly penetrating movement is sustained during the act of compression, that compaction engenders a sort of combustion. It is the ‘fuel’ required to propel the seeker through the remainder of the wheel/journey, a quarter of which had been closed to our experience on Earth due to the inability of the human being to sustain that pressure and resist the temptation of escape from this cosmic womb by virtue of a dissolving of the lines that root us in our time and space.

The nature of this Point, or centre that holds, is such that it functions as a magnet of sorts. It can be ‘known’ only if we follow the same act of creation which brought a cosmic manifestation into being and continues to sustain this everlasting creative process. Indeed, BEING is the key issue. For we may safely describe the material universe of time and space as the field wherein the Supreme or Absolute knows itself. Being cannot know, it simply IS; unless there is movement, an action of drawing Being out from itself as a spider draws its web from a substance it carries within. Being can be known only if time and space lend their properties as power of movement in a horizontal field for this purpose. In other words, a certain separation is required. The simultaneity of the Zero must be extended in order for knowing to be made possible. The purpose of this material creation is thus to provide this field for the Supreme Consciousness to know itself. By consequence, to deny any ‘reality’ to this cosmic manifestation, as most schools of yoga and spirituality have done, and to seek to find escape from its inexorable contraction and expansion and release into a Beyond, freed from the play of the gunas with its attending uncertainties, is in effect to deny that Absolute the offering of the instruments that we are, devised precisely to serve the Mother in this exacting manner, for this sacred act of knowing. Hence, in keeping with Sri Aurobindo’s perception, to become is the purpose of our existence.

The formula 9/6/3/0-1 describes the bringing into being of the One. Similarly, it describes each individual’s coming into being as a conscious instrument by living that ‘descent’ and attending compression, by refusing to  opt for dissolution, and thereby to become instruments of conscious awareness, to serve as knowing channels for the Supreme Mother to know itself through her instruments.

The Vedic Rishis probed this material creation to its depths and heights. The Hymn of Creation is the most remarkable document of that unique penetration into the nature of existence. It is a document which, like no other, records the exact character of embodied consciousness in quest of its origins, as well as the quest for discovery of the nature of creation itself. These verses are records of cosmic discoveries of greater significance and value than anything our contemporary physicists and cosmologists have yet produced by their scientific methods. The yoga of those Rishis unveiled through the act of identification with that creative Power, that which science seeks to discover so determinedly – i.e., the origin of this material dimension and the nature of that which allows for its emergence beyond the ‘event horizon’. This quest of science is to culminate in a unified theory of all laws of nature.

We find these early discoveries admirably recorded in line after line of the Hymn. To begin, the sage states, there was neither Being nor non-Being, for indeed creation implies a coming into existence of that which lies beyond both. It is, as described further on in the Hymn, Water indiscriminate. Not nothingness, not a Void, but simply a consciousness (water) undifferentiated, vast, EVERYTHING, not nothing, or no-THING. Indeed, this is the difficulty we, as humans, experience in seeking to comprehend the act of creation, as well as these ancient records left by sages who had reached that superior state of comprehension: our consciousness and sphere of perception cannot encompass EVERYTHING simultaneously, which is the character of the Absolute. We could say the Transcendent Absolute is Everything simultaneously. It is BEING undifferentiated, the Totality, the All. Consequently, it has no channel of self-knowing. To bring into being that channel requires compression, or tapas.

The sages understood this through their yoga. The Rishi questions the nature of that Being and non-Being: What was its wrapping, the sage asks, or what enveloped it? And where? Indeed, he comes upon this same limitation of the human consciousness which cannot cope with EVERYTHING simultaneously, nothing ‘beyond’, where there is only ‘…darkness…all wrapped around by darkness and all was Water indiscriminate…’ This is the limit or border beyond which we cannot extend our perception. The Rishi faced the same limitation, which he expresses in the final verse,

That out of which creation has arisen,
                        whether it held it firm or it did not,
                        He who surveys it in the highest heaven,
                        He surely knows – or maybe He does not!

We can understand the coming into being of existence if we realise that a cosmos is precisely the act of putting boundaries on that ‘indiscriminate Water’, that All, that vast Transcendent, so that the differentiation through compression of its essence can occur which permits the Absolute to know Itself through that which evolves from an involved seed of Itself. The Boundary is thus of the same substance as the Boundless; the periphery is equal to the central point. The only difference between the two is ‘darkness’ and ‘light’. The former strives to become aware of its origin through the Becoming; the latter IS.

For that Point is the One who emerges from the act of compression, in the cosmic scale as well as in the human evolution. Madhusudan Reddy translates the next verse significantly, ‘…When that lay concealed by endless fragmentation, the One came to be by the power of its own infinite austerity (tapas)…’ Or we have Panikkar’s version, ‘…the One, emerging, stirring, through power of Ardour, came to be’. The ‘endless fragmentation’ has begun to be organised into cosmos from this primordial chaos. And for that TO BE, the One has to be ‘born’. But since Being was not even there, how did this One arise, emerge, come to be? The Rishi gives us the precise answer: The One breathed without breath by its own self-law (or impulse).

It is not difficult to understand this apparent contradiction of ‘breathing without breath’ if we cease to make divisions and separations. That which lies ‘beyond’ is the same essence as that which lies embedded in this ‘wrapping’. It is Being in the act of Becoming itself, with no divisions between the two. That is, the Immobile amidst the Mobile. Added to this is the question of support, upholding, for the seer, as earlier quoted from the hymns to Agni, the mystic fire, questions: How does he not sink? And then, ‘…by what self-law does he go on his journey? That is, how can movement be impelled without that which gives impulse when nothing but ‘self-law’ is?

In the indiscriminate Waters of the Absolute there is nothing measurable, – i.e., there is no movement distinguishable and hence no ‘journey’. But by tapas, combustion through compression, the One comes into being as a mere Point, or a cross-section of directions. It does not ‘sink’ because contraction and expansion provide that ‘support’ by which he ‘joins heaven and is its pillar’ or Skambha. The seer is here describing the event horizon and the connecting link between this plane and that beyond; transcendence and imminence.

None of this can be known, experienced, lived, in a state of conscious awareness in a condition of only Sat, or Being. Time and space, the ingredients of the compressed Seed, are required to provide movement and distance for knowledge to be. Thus, this experience of probing into the origin of things by those early Rishis was not an abstract exercise such as the contemporary cosmologist carries out. The need to discover the innermost truth of the cosmos was simply because it is the very same truth of one’s incarnate being, the truth of every human being engaged in the process of evolution on Earth. As above, so below, provided the Rishi with the key to existence. The sage probed the inner universe to discover the true nature of the cosmos because in so doing he or she understood the process of consolidation of the ‘seed’ by compression, and then the utilisation of that energy concentrated in this innermost space through Ardour, or tapas, this being the first step on the road to Immortality.

Science knocks at Vedic doors

On the basis of the Uncertainty Principle, contemporary physics states that the observer of a particle phenomenon disturbs or determines the trajectory of that particle through this observation. The Vedic Rishi would not disagree insofar as his own ‘observation’ can itself be described as an act of creation. The act of ‘seeing’ is akin to a probing into the world of the particle by the physicist in that it too brings an alteration in the observed phenomenon. Energy is released in such an act which alters the evolution of the element seen.

In his book, Parallel Universes, Paladin (Harper Collins Publishers, 1988), Fred Allen Wolf carries his reader through a voyage of discovery, or rather review, of the findings of contemporary physicists. Interestingly, the ‘singularity’ he reaches at the ‘start of things’ is remarkably similar to the Point discovered in the Vedic yogic process which forced the Rishi, in a similar quest or probing, to question why it does not sink, what ‘upholds’ it, what is its ‘self-law’ by which it engenders movement of itself, this ‘thing’ that is unextended and unbound. These are the ‘qualities’ descriptive of the singularity of contemporary physics but which the Rishi discovers through channels of the ancient yoga. In his chapter entitled, ‘Problems in Eden’, Wolf writes,

‘Here we are looking at the very beginning as far as the laws of physics can go. And here is where we need to reconsider the whole question of the start of things.

‘If we use our classically conditioned minds and just extrapolate back in time as I have been leading you, we find, of course, a single point with no diameter. Going back in time is like imagining a spherical balloon getting smaller and smaller each instant. As the balloon gets tinier, shrinking down to atomic size, down to nuclear size, and even tinier than that, its rounded surface curves more and more in on itself. We say that its curvature is ever-increasing as its radius is ever shrinking.

‘Finally when it reaches zero radius, it has infinite curvature. Such a region of space is called in mathematics a singularity.’’

Of this ‘singularity’ the physicist must ask the same question as the Rishi, ‘Why does it not sink though it is unextended, unbound and faces upwards and downwards?’ And further on Wolf approaches even closer to Vedic methodology as recorded in the Rigveda, in chapter 20, entitled, ‘Who saw what when’, in probing the origins of the universe. The Rishi similarly asked, ‘Who saw it, and when… ‘That out of which creation has arisen, whether it held it firm or it did not, He who surveys it in the highest heaven, He surely knows – or maybe He does not!’ To argue his theory about the existence of parallel dimensions or universes, quite a common and accepted part of Vedic knowledge, as well as the new cosmology, Wolf writes in his section entitled, ‘The measure of all things’,

 ‘Parallel universes contain information that must exist in order to produce all of the possibilities needed to create matter. These possibilities are measurable; some are more likely, rational, and meaningful than others. To remove all doubt consistent with uncertainty, these possibilities must have a numerical measure. Without the numerical measure of possibilities, and their ability to cohere, there would be no universe.

‘The uncertainty principle, with the connection it establishes between matter-energy and its location in time and space, shows that information has a rather special character – it is decisive and meaningful only if we consider probabilities with numerical values between zero and one.

‘Now this is not the case in a single universe of classical physics. There everything is or it is not. Probabilities are either zero or one – nothing in between. Of course, we do assign probabilities between zero and one to situations we don’t know about or can’t practically predict. However, these probabilities are only measures of our ignorance or laziness.’

Wolf realises that in order to come upon the true structure and condition of our material universe, we must probe areas which have been considered mythical or belonging to the realm of superstition.

The difference between a Rishi’s observations and a scientist schooled in our academic institutions today is that the former observes the cosmic order by a reverse process, not outward but rather an inward penetration, a scanning based on the yogic law of equivalency: as above, so below. What he sees is indeed altered, just as the uncertainty principle predicts the trajectory of a particle and the disturbances the observer introduces. The yogi similarly isolates a ‘particle’ in his or her consciousness. His knowledge tells him that through the Law of Equivalency what he sees is that ‘seed’ containing the all, compressed to form a singularity. In that tiny Point he encounters the transcendent Immanent. His tool of observation is something entirely lacking in the scientist. It is a consciousness of unity the outcome of a process of transformation and yoga which permits him to know the oneness and unity of all things. In other words, observation of that ‘particle’ is done through a ‘lens’ of a certain specific quality. The ‘eye’ of the yogi is focussed and unified. It covers those many dimensions which Wolf speculates must exist, and it integrates them into a unified field within which observation takes place. If the observer affects the particle under observation, as the uncertainty principle proclaims, then there is clearly a connection between the condition of the observing eye and the observed. The sage who observes from an integrated consciousness of unity must necessarily SEE unity in the observed, and at the same time influence the observed to manifest unity. Needless to say, the physicist of today does not enjoy such a consciousness, hence the unified theory so assiduously sought after by cosmologists will continue to elude them. Wolf hints at this by stating that people more evolved have a greater facility in ‘connecting’, that is, in bringing the future to the present and altering its substance via the theory of parallel universes in which all possibilities are postulated to exist simultaneously.

We may draw a similar parallel with Indologists and scholars who have sought for the past two centuries to ‘decipher’ the Rigveda without a background in the yoga that produced the text. What these scholars ‘saw’ in the verses was true to their own ‘lens’. They knew nothing of the origin of the cosmos, consequently they could not recognise the accurate description thereof in the text. They could ‘see’ in the lines nothing but paganism, idolatry, nature worship, ritualism; and of course a ‘history’ equally distorted by the imperatives of their colonial lens of perception. To ‘see’ the Veda is to be just what the word means: a person of Knowledge in this most profound sense of identification with That. Hence, to be the enjoyer of an integrated consciousness of unity.

For this reason it has become necessary to qualify the new cosmology as an applied study of the harmonies of the cosmos. One cannot understand this circumscribing space in a unified manner, which in turn will affect the quality of our world, unless one works on oneself pari passu with the act of observing or seeing. The harmony is unveiled as the consciousness observing is transformed, integrated, unified. Only then do the veils fall away and the true nature of creation, the act of creation and the ever recurring creative process are appreciated in their character of integrality, harmony and unity. The inner work, but of a special order, is the first step along the way to a newly manifested world of higher laws.

But this discovery cannot be made, much less be the channel for its manifestation on Earth, unless that essential reversal takes place and a new alignment of one’s consciousness-being comes to replace the binary structure of the former creation which has carried the evolution of the species on this planet to the impasse it presently faces and the breakdown of the old structures which were sufficient to sustain our civilisation through ages of darkness and half-light but which cannot support the evolution and manifestation of the supramental creation.

In an applied cosmology it is important to discuss the manner in which these truths of the cosmic process find expression in different fields of life and yoga. But to do so, we must eliminate speculation and provide concrete examples of the process, and through this analysis, understand the stage we are in and what difficulties may lie on our path to this integral realisation. Thus we can examine certain situations in the Mother’s work in this regard. That is, what happened to perceptions from the plane of truth when the right poise of consciousness was not attained by the perceiving instruments, obliging these perceptions to pass through unfocussed lens, as it were. The result was a mixture of truth and falsehood, and not a vision faithful and true to that highest reality which was seeking to secure a place in this material dimension. The discussion can only be non-speculative if we analyse the changes brought into the Mother’s original plan of her Temple. We are not dealing with abstracts which cannot be applied or corroborated in the cosmic process itself. We are dealing with an architectural plan which is that very harmony measured out in our dimension by the Mother whose consciousness did not suffer from the limitations experienced by the architects involved in the project with her. In other words, the temple she ‘saw’ and ‘measured’ in our space and time proves the dictum of the new cosmology: the symbol is the very thing symbolised.

Through the true cosmic experience we understand that at the origin of a cosmic manifestation there is a Point, or ‘singularity’. This is as if suspended, ‘…unextended, unbound, facing upwards, facing downwards, how does it not sink?’ The Vedic seer perceived the true character of that singularity with its capacity to uphold like a pillar though itself only a point, or centre. For indeed the yogic experience of spherical compression of the embodied consciousness to reproduce that original ‘birth that fills the void’ does indeed confirm modern speculations. Given the reality of this perception and its correspondence with the reality of the cosmic manifestation, it is clear that in a project which was immediately concerned with that cosmic truth, the atmosphere around the Mother was bound to be permeated with that very Truth; and those receptive to her inspirational force would pick up aspects of this truth and seek to incorporate these perceptions in their modifications of the Mother’s plan. The problem I repeat, is the mixture introduced due to a mis-alignment of consciousness on the part of the participants. The Mother herself described these introductions as ‘mixtures’, and worse. On the basis of the discoveries of this new cosmology and yoga, we are in a position to confirm the Mother’s views of those modifications which finally distorted the entire vision.

The Mother’s act of bringing down this cosmic truth in a new temple for this new Age was free from mixture and falsifying veils which could distort its purity. But that was not the condition of her instruments, all of whom overstepped the self-limits imposed upon them by their poise of consciousness and the hierarchical regulation of the Work in the presence of a divine incarnation such as the Mother. More specifically, being an embodiment of the Cosmic Divine in the descent of 9, 6, and 3, the Mother was particularly and uniquely suited to transmit this vision, or transport that Chamber from the plane of the Truth-Consciousness to our physical dimension without distortion.

To illustrate, the original architect in charge of the execution of the temple introduced a very significant alteration in the very early stages of the work. His inspiration bore something of the truth which was seeking to become consolidated as a key experience in the supramental yoga. He considered that the luminous, translucent globe the Mother devised for the centrepiece should be suspended over a void, rather than held by a pedestal. The three-metre central portion of the Chamber should, in his vision, be a void over which this globe was to be suspended by means of air jets, magnetic currents, or whatever. Given the unique relevance of the Point ‘which does not sink’ in the Vedic realisation as an essential feature of the Cosmic Truth, it can easily be appreciated that the architect was indeed tuning into something quite true; but as the inspiration  moved through his ‘filter’, that truth became distorted accordingly. The distortion concerns precisely the question of a central void. And indeed, this Globe/Point he intended to suspend over a void.

Insofar as the human being does indeed orbit a void given his binary structure, the architect received the inspiration of that truth on the backdrop of his own inner void. This ‘mixture’ was then projected onto the vision and resulted in a deformation of the original and true experience the Mother sought to have captured in the symbolism.

Likewise, the second architect, who edged out the first and took over complete control of the construction work, carried out a similar exercise of picking up something of the truth, the true realisation expressive of the cosmic harmony the Mother had captured in her design, but distorting it. In this case the distortion was equally as revealing of the human binary predicament as the first architect’s alternative. The second, under pressure from us to return to the original plan but refusing to do so, did concede to close the three-metre void the first architect introduced and reinstall the centrepiece on firm ground, so to speak. But, by his own admission he left a small central hole, proportionately the size of a ‘point’, in the middle of the filled in portion. For some reason not elaborated by him, he considered this empty point to be ‘symbolic’.

Given that the most important realisation of the supramental yoga, mother of all that is to follow, is precisely the birth of the Point that fills the Void, this central empty dot establishes the architect’s own ‘mixture’ in the symbolism. Not having done this ‘filling’ yogically, he could only execute the modified plan according to his poise of consciousness. And just as the Mother had warned, these changes would introduce mixtures which would necessitate beginning over ‘again and again and again’.

These important telltale examples indicate the period of transition we are experiencing in that the highest Truth has descended into the atmosphere but the instruments below are far from adequate to receive these inspirations in a way which would convey the correct position vis-à-vis the new supramental creation and its body of gnostic symbols. A descent of this order provokes and demands a refocusing of our lens of perception. This is achieved on the basis of a special yoga which is also conveyed in the Mother’s original plan, insofar as it is a cosmic process akin to the transformation and transmutation of energies operating in the cosmos. But there are not many who can or who desire to carry out this process and realign their consciousness-being. The first step is abdication of the ego – perhaps the hardest part inasmuch as the binary creation is ego-driven. A complete abdication is demanded nonetheless.

The simplest manner in which to progress in this apparently impossible endeavour which appears to be undermined from the outset, given that we are human beings in a human structure which is binary and contradicts the higher truth, is to posit at the core of one’s consciousness and being the divine Purpose. But this too may prove a colossal and impossible task given the difficulty we experience in recognising or distinguishing what exactly that might be. It is that ‘self-law’, that tapas, that ‘breathing without breath’ of the One. Succinctly, it is will. And inasmuch as Mars in the cosmic harmony holds the key to this recondite transmutation and unveiling of the divine Purpose and Will centremost in our beings, in the next issue we will discuss in depth this great mystery.

These are all symbols expressing the higher or recondite innermost truth or reality, the symbols of the Veda no less than the astrological symbols, or the geometric representations we find in Tantra or the Hindu temple. Throughout the ages these symbols have been handed down from generation to generation, guru to disciple, on and on down the line into the present. But when the Age of the Supermind arrives these same symbols are in a sense transformed, enhanced. Their original content, meaning, as well as purpose, is expanded, for it is only in this Age that the symbol ‘becomes the thing symbolised’, matter is now destined to fully reveal its divine Inhabitant. This means that where the Veda uses the Horse to describe the cosmic manifestation by virtue of its quality of speed, or the Cow as ‘symbol’ of the Light, it is possible now to make use of these symbols in a more integrated form. They participate not by becoming humanoid, humanlike, by acquiring human qualities, capacities, functions. On the contrary, they become more themselves, their consciousness is enhanced within their essential being and the instruments that they are. I have documented a certain aspect of this enhancement in the series which appeared in VISHAAL, ‘Animals in the Emerging Cosmos’, as well as in the more recent ‘Vedic Symbol of the Universe’.

The purpose of a creation in matter is to give a ‘body’ to the Absolute. Each of us is a cell or atom of that Body. As the material substance of this Body becomes more and more luminous, as it increasingly sheds its veils and reveals its sacred essence, the symbol can begin to be that thing symbolised in this material creation.

PN-B

July of 1994

Aeon Centre of Cosmology

at Skambha

(To be continued)

‘States upon states are born, the coverer of the coverer awakens to knowledge: in the lap of the Mother he wholly sees. They have called to him, getting a wide knowledge, they guard sleeplessly the strength, they have entered into the strong city. The peoples born on earth increase the luminous (force) of the son of the White Mother; he has gold on his back, he is large of speech, he is as if by (the power of) this honey wine a seeker of plenty. He is like pleasant and desirable milk, he is a thing uncompanioned and is with the two who are companions and is as a heat that is the belly of plenty and is invincible and an overcomer of many. Play, O Ray, and become towards us.’

Rig Veda V. 19

Sri Aurobindo’s translation

The Earth Calendar: Cosmic Midnight

Reflections on Sri Aurobindo’s contribution to the evolution of consciousness on his 143rd birth anniversary, 15 August 2015

Question: Why imperative?
The Mother: Because we are at one of those moments Sri Aurobindo calls ‘Hour of God’, and evolution has taken an accelerated and intensified movement. (The Mother, 22.2.1967)

The new cosmology is a revolutionary formulation that could only be accomplished in this 9th Manifestation because it requires the descent of the Solar Line in Earth time to concretise the formulation; the tag of ‘theoretical’ – common to all contemporary scientific cosmologies until proven otherwise – is absent in this applicable cosmology that is perceived and formulated through its own manifestation as it unfolds in Earth time.

At the heart of all cosmology stands Time – and yet it is the cosmic property humanity knows so little of; we experience it only as the various methods of organising our individual and collective lives; or else as the drainer of the energy we accumulate from birth onward, until at the mid-point of our lives reversal takes place and we start unwinding. Then Time becomes the implacable consumer of the energy we had spent the first half accumulating. To date nothing has been able to conclusively arrest this irreversible process of Life leading to Death, increase then decrease, expansion then contraction.

Don Juan, the Nagual Teacher of Carlos Castaneda’s experience, described the phenomenon as an Eagle voraciously consuming the energy that human beings release at death. The process he set before himself and his pupils was to ‘cheat the Eagle’ by not becoming his ‘food’. It was what might be called a ‘conscious death’. His teaching was remarkably accurate for the individual; he never applied it to the entire cosmic manifestation, much less to the existence of the Earth and the evolutionary process she houses. (See The Fire From Within, Carlos Castaneda, 1984.)

The New Way, on the other hand, recognises the published works on don Juan’s teachings as perhaps the most relevant contribution to the transformation in the store of New Age literature; but the only problem is that today systems cannot be satisfying unless they are comprehensive. This, in fact, is the scourge of contemporary society: compartmentalisation accompanied by incompletion. Whatever science has produced is the result of incomplete processes; in such a case a destructive winding down is inevitable. Mind, which is itself divisive, cannot conceive of unity: what is created in such an atmosphere invariably has a downside – nuclear power, for instance.

Salvation today is described by one simple word: completion. This is the grace the new cosmology offers to seekers. It is the only system that is founded precisely on whole processes. In the new cosmology this is expressed by the Solar Line and through their lives it becomes the lived experience for the Earth because they render Time an Ally and no longer the Destroyer that Time must necessarily be if it is to bring in ‘food for the Eagle’.

The descent of the complete Solar Line radically alters beliefs that have imprisoned the human consciousness for the better part of the past 2000 years, and they still cast a gloom over our planet. The problem is that we were always faced with incompletion, particularly glaring in the last century, making it the most dangerous in the current period of recorded history. The danger became acute during the very last stage of the supramental process. This was the process of carrying the Transcendent to the Immanence of himself in 1963. For this reason the Mother stated that the most difficult years were 1963 and 1964, (The Mother’s Agenda, 1961) and if we could get past that the victory was assured. The reason for this categorical statement is because the final descent to complete the Line had to be without severing the thread of Time over that very period. The 9th Avatar’s most important labour was the 9th becoming the 10th in an unbroken line of time. In the Rig Veda it is noted that this passage is difficult; and if we consider the One Circle as described in the Veda covering twelve stages/signs/ages/manifestations, the 9th does indeed stand before the 10th opening to the last of the four quarters, which until now could only be accessed through death.

mental-quad-swar

The Rishis certainly bridged the abyss to Swar in their individual yogas, but did that have an effect on the rest of society? Insofar as it might have, this will help us understand why its hymns are not understood by scholars and yogic practitioners alike. Our contemporary society is truly a world apart. If we could be transported back in time to the Vedic Age, it would certainly be like visiting another planet in another solar system.

Since this passage, 9 to 10, has been successfully accomplished, this is what establishes the inevitability of the Supramental Manifestation: it is based on the oneness of Transcendent and Immanent, the passage from the highest heights of the Supramental Plane and the compression of that vastness into the Seed of Itself. This functions then as a magnetic centre that irrevocably draws that future closer because of attraction based on the affinity of oneness, given the proper alignment, like magnets of north and south poles. In the Gnostic Circle there is a visual image of that north/south polarity in the connection between the 0/9 Point/Orbit and its opposite the 4.5 Orbit of the Asteroid Belt because of the continuity in time. Is this the power that caused the shattering in the orbit between Mars and Jupiter with its massive attractive force? Or the impact of the reverse, repulsion that could pull things apart before a certain maturity had been reached in the evolving system or planet or process – much the same as what the evolution of consciousness on Earth passes through when faced with the inability to withstand pressure. This is the difficulty of the 9 becoming the 10 expressed in the Rig Veda; without the completed process, the individual or society that seeks to move ahead boldly and cross the threshold to materialise ‘heaven on Earth’, forces collapse (due to an inadequate balance) and the Eagle of Death receives his food; we fall back into the 8th sign, Scorpio, known as the sign of Death in the zodiac and our journey in Earth time ends there: we never move into the last quarter of the 12.

Naturally nothing of this is acceptable to contemporary science (or spirituality) because it is an entirely new understanding of the evolutionary process, at least within the present precessional cycle of 25,920 years; we have no previous models to turn to. But if there is a disruption in the operation before establishing a balance or new alignment, then the magnetism is so overpowering that there is a risk of collapse into a black hole, as it were; or conversely, a shattering due to an opposite polarity. What is described is an aspect of Time entirely ignored by both science and spirituality, hence the Mother advocated the Third Thing beyond them both (1962). And this came to be known as the New Way with its revolutionising language and cosmology.

It was in 1963 that the Transcendent entered Earth time as the Immanent Seed – that is, as the infinitesimal magnetic point lodged in the centre of the circle’s centre, to describe it geometrically. The danger arises in that when this occurs the process is complete and can then never be reversed. What this indicates for the mentally-poised civilisation of today is that there is now only one possible pathway to the Future; and that Future is the blueprint Sri Aurobindo mapped out in his Yoga, by which means the Transcendent draws the Present to itself irresistibly. Nothing can stand in its way. The necessity for his re-entry in Earth time via a connected thread was the only way to secure that the new future would be indelibly stamped or imprinted in the evolutionary matrix, with the required magnetism to draw that future into manifestation in our material plane.

Cosmologists like Stephan Hawking realise the perilous moment we have reached, perhaps due to the destructive weaponry we are stock-piling coupled with the deterioration of the environment. His solution was migration to Mars (as if the transported mental human being would not wreck havoc there as well!). However, as erudite as they may be, physicists and cosmologists ignore the true reality of creation and can assess the future only on the basis of incomplete paradigms. But just as the old creation is doomed and resistances are swept away, so too is the inevitability of the new world a reality – in fact, it is the only reality. It can be said that anything born within the framework of incompletion (everything we have known during our period of recorded history) is unreal. Therefore, only those phantom formations are doomed. Ultimately, the Eagle is going to be cheated as never before, and not just by an individual or a select group, as in don Juan’s school.

****

Over the decades of involvement with this Work, one thing has become very clear: unless a process of yoga includes four stages, it cannot be Supramental; hence Sri Aurobindo stated that the Square was the geometric symbol of the Supermind. What Supermind adds to the symbolism is application through the executing agency of Time. This was made clear in March of 1976 when I was able to integrate the 4th Power; or better, to unveil it. Until then the work I had produced was certainly new, but it was not the full manifestation. This is illustrated by my published works – fortunately I have a record of the progress by the content of the publications, each one of which reveals where the Yoga stood at that point in time. The breakthrough in 1976 established the full operational extent of Supermind’s organisation for Earth use.

In 1976 I had no clear idea of what that unveiling meant because I was only focussed on the Mother’s chamber; everything was centred on that, and that alone – and rightfully because whatever discoveries I might make could be found or verified in the chamber’s plan and measurements. By early 1976 I had written and published The Gnostic Circle after dividing the book into four sections – 9, 6 3, 0. The telling part was the 0. There was no 1, which would have meant the integration of the fourth (9/6/3/0-1). That had not happened in 1974-5, and this was disclosed in the 0 section by mention of the ‘cradle’: it was, as it were, empty[1]. Only in March of 1976 would the cradle be filled with the One. Yet the third section does mention the Birth as well as the Child and connected to the Earth’s realisation; indeed, the cradle’s filling was through the Third [2]. And even in the Puranas it is stated that the fourth planet Mars was formed from the sweat generated by the Earth during her tapasya. As for the Solar Line, the knowledge was always complete; it just had to unfold organically in Earth time. Therefore I refer to it as an unveiling rather than a discovery. This was all planned and documented carefully so that we could receive the help required, when required, and were able to move ahead consciously. For finally, that is the goal: to be conscious instruments by evolving in Earth time what is involved and compacted in the Seed.

I have stated many times that the Gnostic Circle is the alphabet with which we could construct the new language (of the New Way); or to formulate a new synthetic language based on the Sacred Formula as the vowels of the alphabet, it could be said. The New Way would never have been seen and formulated without the Gnostic Circle alphabet, much less without the integrating power of the Fourth Principle; the latter supramentalised the entire process by its fourfoldness. In The Gnostic Circle it is very clear: we move inward to the Point, the seed of compacted Transcendence. The entire key to supramentalisation lies in that compaction and the birth of the One who fills the Void, individually and collectively: the Circle is one for all.

At this stage it all becomes very interesting because we can fill in the blanks. The 11th August last, leading up to Sri Aurobindo’s 143rd birth anniversary, was truly an inspiring moment. I saw something and could formulate it more concretely because it was unfolding in Earth time: the real value of the Transcendent’s contribution, carrying me deeper into its mysteries; for none can dispute that in almost all theological schools the greatest mystery is the seeming paradox of Transcendence and Immanence, in a sense similar to the paradox of the wave and the point of quantum physics. In this excerpt Sri Aurobindo is expressing the role his Solar Line has played.

The time has come at last to unveil the mysteries, whether Vedic, Orphic, Alchemical or [Christian] and to recover the truth of the Spirit. The ascent of man into heaven is not the key but rather the descent of the Spirit into his normal humanity and the transformation of his earthly nature. For that and not some post mortem salvation is the real new birth for which humanity awaits. Sri Aurobindo

Of course the Transcendent Principle was not new to me, nor its number-power 9 as part of the descending formula. What happened was a deeper understanding of the nature of the 9’s factual contribution, and how immensely important it has been. Sri Aurobindo is the Avatar, as Sri Ram and Sri Krishna were, of Vishnu’s Line of Ten. The difference between his appearance and the 7th and 8th before him is that there was no question of Supermind then: it was Mind (7th) and Overmind (8th); thereafter, as he explained, the 9th following the 7th and 8th, is logically the Supramental Avatar.

Some believe he never stated he was an avatar. Well, if not him who then? Who else had even conceived of the supramental Truth-Consciousness? In his published Letters on Yoga, Section VII entitled ‘The Purpose of Avatarhood’, he explains not only avatarhood in general, but his own role, while clarifying many misgivings. And this draws me back to my seeing on August 11th. For the first time I really understood the imperative necessity of the Avatar heading the rest of his Line, and to bring about the conclusive victory all four stages have to have yogic representations with Earth time correspondences. Sri Aurobindo’s time correspondence was the Future (Transcendence); the Mother’s was the Past (Cosmic); the Third’s is the Present (Soul). The 6 and 3 are responsible for constructing the Bridge across the cosmic planes and to the Earth as a joint labour. However, they would have nothing with which to construct, but for what the 9 supplies. In other words, thefuture is the first imprinting; thereafter follow the stages that bring the New Heaven (the new future) to the Earth plane.

It is the new future Sri Aurobindo mapped out in all his works, the outcome of his colossal Yoga. The central focus was, as we know, to bring about the shift so that the ‘easy way out’ could be blocked; this finds leverage in a tendency in the human consciousness which had to be dealt with. When that work is done less effort is needed to resist the tendency because that ‘escape route’ would be sealed for good; the tendency would then clearly be seen as a relic of a former immature stage in evolution on the road to maturity. However, alone he could not complete the task, as he well understood.

Sri Aurobindo as the Transcendent (9) established a new future for us, as if it were a blueprint, on the basis of which we build that vision by and through the reversed direction. Thus, the Mother dealt with the cosmic planes by putting order therein, which centrally means that she got rid of accumulated debris floating about in those planes as carry-overs from the Past, each item still seeking fulfilment. This is the baggage we carry, slowing down our progress; it is described by one word: Inertia [3]. It is what I call the cosmic waste bin, which translates into the clutter of the Known that drains the present of the energy needed to scale new heights; this drainage of energy does not permit the new blueprint to become established. In order for that to happen a passageway had to be created through those planes to create a channel, as it were, for the magnetic pull between Future and Present to be safely executed. This is the theme of Volume 3 of TNW, which is valid for the individual as well as for the entire species in evolution.

Consequently, the Mother stated that the Chamber of her vision in the Solar World was not for meditation but to learn concentration. In the actual human species power is never concentrated – rather, the atavistic drive is used to drain energy out of the system, thereby keeping the species imprisoned in the fortress of the Known to further Nature’s status quo.

In the Overmental creation you have the clutter of every possibility – the 8th Avatar’s term. The Mahabharata War gives a perfect example of the waste – so much destruction, unavoidable given the stage of evolution. At the end of the day we wonder if anything at all was gained. Was there truly a victor?

We have to ask ourselves the same question as we view the stockpiled weapons of mass destruction: they have indeed served as deterrent because those holding their finger on the trigger are rational beings who know that utilising those weapons would send us all down a slippery slope that no one can stop. But as things stand today, with these weapons in the hands of groups that value martyrdom and heaven as the be-all-end-all of life, for how long can common sense and reason prevail? Given the otherworldly goal of all religious and spiritual paths, we are engaged in the fulfilment of a collective death wish. One wonders if psychologists have taken into account the baggage we carry from the Piscean Age, in their deliberations on the imprints they uncovered in the collective subconscious.

This is where the Yoga of the Third enters. At that level the Void is closed, the hole is sealed for ever. Nothing of the sort would have been possible without the pioneering Yogas of Sri Aurobindo and the Mother. He mapped out the new Future, all the details of which can be read in his major works. It stands as the blueprint, but only that; without that New Heaven (for this is what the prophecy means: the Transcendent Father facing the Earth, not looking the other way [4]), there would have been nothing for the Mother to work with. She had to draw that vastness through the planes cluttered with the debris of Overmind, the thousands of possibilities or potentials seeking expression in Matter – i.e. solidity and permanency: each one seeking to create a world in its image with permanency given to incomplete systems, contrary to the goal of Vishnu’s Emanations. Without the New Future Sri Aurobindo supplied, the Mother would have been doomed to labour within a closed circuit (the restricted circuitry of Nature, requiring millennia to reach a higher stage). This would be expressed in the Ouroborus symbol, the serpent biting its tail. It is valid to indicate the unity of 0 and 9 of the number scale where mouth and tail meet, and the circularity of the eternal rather than linearity. But it is closed and does not indicate the threefold gunas of the Shakti. It is a masculine symbol of the Mental Plane where the Feminine is absent. …‘All these [other paths of yoga] could not be taken as they were, for the integral yoga needs to develop its own forms and processes’ (Letters on Yoga, Section II, Integral Yoga and other Paths).

ouroborus-the-mothers-symbol

The greater possibility is indicated in the Rig Veda verses regarding that One Circle by mention of thethree hubs. This is perfectly expressed in the static form of the Mother’s symbol above: but those three hubs, when set in motion by the spiralling dynamism of the Becoming (Time as the executing force), are the means of escape from the closed circuit of the Past. For this the integration of the Feminine stands beyond question. The Mother’s Yoga helped us to travel lightly and actually allows for the present acceleration. Her dynamism drew the Transcendent from a static Peace into the dynamism of Itself and cleared the way through the debris of the Overmental planes for an open pathway down upon which the things of the New Heaven could reach the Earth when the Third completed her construction process by making Time an Ally and no longer the Destroyer. These are facts not fiction; this is the New Way, non-speculative, documented – and, above all, it is its own authority. It does not rely on any imprimatur from either pundits or priests of the old ways; or else from the new high priests of science and their incomplete paradigms.

The birth of the One is fundamental, not only to render the Yoga supramental but more especially for the victory he symbolises, that the debris of the cosmic planes has been successfully minimalised. Therefore in the new cosmology his contribution in the Gnostic Circle opposite the 0/9, is the 4.5 Orbit precisely where baggage is meant to be shed if the initiate can successfully scale the heights that lie ahead. Until the descent of the complete Solar Line, covering all the planes, that area, the pit of the circle, was the escape route because the old structure, individual and collective, could not withstand the pressure and contain the new energies of higher frequencies from the solar realm, hitherto closed to humanity – i.e. the hole in the old structure that had to be plugged, sealed up forever. Only then can the new creation establish firm roots here. Only then can the destiny of the Earth’s evolving species be realised in Time and thereby enjoy permanency. The danger lies in an imbalance – moving too fast or too slow. The Solar Line holds the safeguarding regulator of Time as ally.

The Fourth is known as the War God (Mars) in the myths, as the redeemer in other legends; but always it is this fourth. Simply put, he is the symbol of the victory of the two Goddesses, Demeter and Kore; he is their Triptolemos, the victor of ‘the three wars’. The shaft of wheat Demeter carries is the prophecy of the redemption of the Earth, of the abundance the Great Mother can bestow.

The birth of the Son, the Male Child of many traditions, has survived across the ages in the deepest recesses of the soul. In Ancient Greece it was re-energised time and again in all who participated in the annual Eleusinian Mystery rites. That grand celebration of the Fourth, open to all, was brought to an end in the 4th century by the Church Fathers, the objective of which was to eliminate a sacred rite centred on the Goddesses, only to carry it over to the birth of the Son Jesus – alas, crucified, unlike the victorious Triptolemos; with the Goddesses eliminated, crucifixion was the unavoidable finale.

There is a charming story from the Puranas regarding the two sons of Shiva and Parvati, Ganesh and Kartikeya. It calls up the image of the Fourth moving victoriously through the cosmos amidst the clutter that exists. Kartikeya is the 4th Principle, the Son victorious; his vahana (mount) is the Peacock, India’s national bird, precisely the symbol of victory. The story goes that there was a competition between the two sons: who could traverse the universe the fastest. Kartikeya set out on his vahana, sure of success, but when he had completed the round and returned to his divine Parent’s abode, he found Ganesh there already! The clever Ganesh had simply gone around his Parents seated in their thrones, reasoning that because they embody all that is he had actually covered the whole universe. Kartikeya was so incensed by this ‘trickery’ that he left their northern abode and went to the hills in the South – where indeed he is the favoured deity.

A curious contemporary detail to add is that the Peacock was declared the national bird in 1963 – unknowingly celebrating Sri Aurobindo’s own victory in that year as the Fourth, Kartikeya’s own principle in the descending formula. We have then two pertinent dates in the nation’s calendar that indirectly celebrate the 9th Avatar’s mission: Independence Day, 15th August (his birthday); the declaration of the Peacock as national bird in the very year that he did complete his mission involving the fourth victorious War God, Mars. But more astonishingly in what concerns his return as that Son of the formula is the date of the nation’s constitution: it is the very day of the 365 of our Earth year of that return. To add another detail, which encourages us to take a fresh look at the Puranas as repositories of more than just myths but are actually accurate prophecies of things to come, in the Shiva Purana section on the birth of Skanda-Kartikeya there are even certain prominent details of the horoscope of that birth centuries into the future.

This is how myths are born and how they record recurrent history read in the cosmic harmonies, regardless of the views of our contemporary historians. They are etched in the soul of each individual and in the collective soul. Naturally it would be difficult, if not impossible, for historians to understand how this display of harmony cutting across time and space is achieved; and failing to understand, academia dismisses it all as ‘coincidence’. In my world of Seeing this is a clear example of the action of the Supramental Shakti and her command over Simultaneous Time in a present that always IS.

To save our planet the contribution of the Goddesses is essential. While we cling to the old world and its imprisoning patriarchies, we simply continue to orbit that closed circuit of the past with no opening to the new future. Nothing can arrest the descent of the New Heaven, but the resistance of the old can result in a massive destruction – which, however, is entirely avoidable. The 4.5 Orbit is intrinsically connected to nuclear energy, to date the most destructive weaponry known to humankind. The Mother gave a warning and a hope:

The future of the Earth depends on a change of consciousness. The only hope for the future is in a change of man’s consciousness and the change is bound to come. But it is left to men to decide if they will collaborate for this change or if it will have to be enforced upon them by the power of crashing circumstances. So, wake up and collaborate!

The Mother, August 1964

Sri Aurobindo’s mission was incomplete without his return as the Immanence of his former Transcendence. As the Fourth Power he became the magnetic point drawing the things of the present forward irresistibly, compellingly. Clinging to the old, with its escapisms, compels the newly-energised magnetism to draw the Earth as if into a black hole by the massive baggage brought down the pathway through the cosmic planes, adding to the gravitational contraction and forcing collapse. This involves the energy the Russian physicist Kosyrev found to be locked in Time, the most powerful of all energy sources, he claimed. In the New Way cosmology once the Void is filled and no energy is drained from the system, centering and the new alignment allow for a single-bodied pathway to the Future that exists. It is that existing Future (the blueprint, somewhat on the order of a morphogenetic field as postulated by Rupert Sheldrake) that draws the Present to itself. This is the basis of all creation in matter: the magnetic point (the centre of the Centre itself) is compelled to reach that future regardless of what might stand in its way, similar to the action of two powerful magnets irresistibly drawn to each other. They will join and whatever lies between will be crushed, just as the Mother stated. The Future mapped out by the Avatar exists within the mysteries of simultaneous time, and that is the power compelling us to be the instruments for its manifestation on this material plane.

We are at one of these ‘Hours of God’, when the old bases get shaken, and there is great confusion; but it is a wonderful opportunity for those who want to leap forward, the possibility of progress is exceptional.

Will you be one of those who take advantage of it?

The Mother (ibid)

Summary

We start with the fact that very little is known of the true structure of human consciousness – or of consciousness itself. Most scientists still refuse to accept that such a thing exists. That structure houses four broad planes of consciousness: physical, vital, mental, and finally the fourth and most rarified, which, after completion of the combined yogas of the Solar Line, is known as Supramental rather than Spiritual. This quarter of the circle below is, in fact, where the full impact of the transformation is felt in our 9th Manifestation (see Keys of Knowledge, The 12 Manifestations).

The tropical zodiac & the same Vedic One Circle divided into four quarters

As of 234 BCE, we are passing through that final section hitherto considered beyond the material world and accessible only through death – i.e., once the physical had been shed and fed to the Eagle.

The Solar Line’s primary objective has been to open the last quarter to the evolving species that until now has been limping along on three legs rather than four – that is, only now do we have all four integrated to constitute wholeness and the stability of complete processes. Only then can Time cease to be the mystery that harvests food for the Eagle; rather, it is Time itself that experiences a higher function, a reversal to be the ally of the species.

Wholeness, integration of the sort described above creates numerous difficulties because of its newness. For example, our Map of the 12 Manifestations is an updating of the Hindu formula of four major Yugas or Ages – Satya, Treta, Dwapara, and finally our own, Kali Yuga or the Dark Age. The Kali Yuga is stated to have begun in 3102 BCE at the demise of the 8th Avatar in the 8th Manifestation prior to ours and to last for a blessed 432,000 years thereafter (the traditional time measure given for Kali Yuga). In other words, we have approximately 427,663 years ahead of us of the deep ignorance for which Kaliyuga is known.

This conceptualisation was a product of the Dark Age during passage through Pisces in the precession of the equinoxes, from which we are now emerging. I have treated the subject in The Gnostic Circle, Chapter 6, ‘The Indian Yugas’; it need not detain us here. My point is only to use this as an example of the enormous shift the lived experience of wholeness can signify for both individuals and the civilisations we create. In the light of completion when the full circle stands open to our lived experience, the old formulas become obsolete. Moreover, the real danger lies in seeking solutions in paradigms of the past based on conceptualisations that were accommodations required by a three-legged lameness; indeed, often the four yugas are described as four legs of the Cow. When a new light dawns, only that can dispel the darkness and carry us to embrace wholeness: The sacred Cow today stands firmly on four legs.

The critical problem Hindus face with regard to the Yugas is the weight of the Known; anything that presents a challenge to that fortress is either distorted or dismissed a priori for lack of an ‘authoritative’ support in the Scriptures – somewhat incongruous because being new where can we look for that authority? It must necessarily be above all other systems, and therefore obliged to be its own authority. This describes the current impasse: the old paradigms and beliefs can no longer be accommodated, try as we might, but we cannot seem to let them go.

Given this state of affairs, it is evident that only pioneering spirits can face the challenges before us; those with ‘the soul of a hero’, as the Mother stated in 1972. The situation is especially problematic in traditional societies like the Indian; or in facing the new orthodoxies of contemporary science.

Endnotes:

1. The 0/4th section: The Centre, the womb, the cradle, the upholder.
2. The 3rd section: The Individual, the Child, the birth, the Earth’s realisation.
3. There are Akashic Records that can be ‘read’, as the psychic Edgar Cayce had done. This would be the debris. Those unfulfilled fragments he and other psychics ‘saw’ can be valid in the Old Creation, before the Mother’s act of ordering and clearing the cosmic planes of floating elements (of the past). The cosmic womb contains that past. This is where prophets of the old creation pluck their visions; and this is why when Supermind manifests they may no longer be reliable. In the old creation any one of those fragments could materialise – or none; it all depends on the availability of receptive vessels on Earth. The precision of the New Way was lacking. In fact, it was never demanded of a spirituality that had no use for the things of this world.
4. ‘Father, why hast thou forsaken me?’

One Journey, One Calendar

Thea, The Sanctity of Materialism, 2001

‘For me all is Brahman and I find the Divine everywhere. Everyone has the right to throw away this-worldliness and choose other-worldliness only, and if he finds peace by that choice he is greatly blessed. I, personally, have not found it necessary to do this in order to have peace. In my yoga also I found myself moved to include both worlds in my purview – the spiritual and the material – and to try to establish the Divine Consciousness and the Divine Power in men’s hearts and earthly life, not for a personal salvation only but for a life divine here…’.

Sri Aurobindo, Letters on Yoga

***

It is certainly a sign of the times that again an article has appeared which seeks to drive a wedge between ancient Indian culture and the contemporary. This time it is Debashis Chakrabarti’s Hindutva: The religious incongruity (The Hindu, 6.2.2001)

However, there is a positive side to the frequency of these analyses in the printed media. It is that it provides us an opportunity to bring into the public domain certain obscure facets of the philosophy handed down throughout the ages, in the vast accumulation of thought and practice we call Hinduism today. In so doing, areas of the culture that appear puzzling, or even downright perverse (‘carnal’, to use Debashis Chakrabarti’s description), are brought into a clearer perspective.

There is no need to dwell on the question of the so-called Aryan Invasion, which Debashis Chakrabarti posits as an historical fact. This theory has been thoroughly discredited to the extent that it is surprising to encounter a researcher today who dares to continue citing this fictitious happening as real. But to delve into the more pertinent questions he raises, one quote from his article in this regard will suffice. He writes, ‘In fact, the Rigvedic culture represents the ancient naturalism of primitive, nomadic and pastoral Aryan/Indo-European tribes who had settled in the Sindhu-Ganga basin in the second or third millennium B.C.’

Apart from continuing to propagate the now dislodged theory as fact, Chakrabarti has raised deeper questions by his contention that the Rigveda is a document produced from a ‘primitive’, ‘tribal’ and ‘nomadic’ culture. It is necessary to expose the fallacy in his proposition; and this can readily be done when the sophistication of the Hymns is elaborated and the depth and breath of the consciousness in which these visions arose is explored. When this analysis is concluded, it will be for the public to decide if the Rigveda is the result of primitive nature worshipers, ‘pre-religious and animistic-naturalistic magic’. Or else, as is my contention, this sacred text is the product of a consciousness of unity unknown in the world today.


Dividing the Indivisible

Before all else, it needs to be stated that Chakrabarti’s perception of a ‘materialism’ suffusing the Rigveda is appropriate, given the fact that today we are limited in our appreciation of these aspects of reality (materialism/spiritualism). We tend to divide what for the Rishi was indivisible. The Rigveda is of most ancient origin. At that time there was a decisive homogeneity in the culture, wherein these distinctions not only did not exist, the very act of dividing aspects of that One Reality into these compartments was anathema.

However, the ‘materialism’ that Chakrabarti attributes to the Rigveda fails to encompass the sacred. It was, for the Rishi, a material sanctity, if you will, or a sanctified materialism. The acme of the quest was not posited beyond material creation. The Seer had no need to: the Absolute was part and parcel of the creation that was perceived as an extension of the Absolute’s own Being.

Today we are very far from possessing this type of perception as a lived experience and not just an intellectual exercise. Therefore, India cannot lead the world to an appreciation of this holiness of the material that is needed to save the planet from continued desecration and relentless destruction. Indeed, the situation is such that some of the activities most damaging to Mother Earth take place in India, in spite of the lofty position she held in ancient times in the culture. We may safely state that this is directly related to the development of the ‘spirituality’ Chakrabarti attributes to the Upanishadic period and denies to the Vedic. I shall elaborate this point in the course of this discussion.

Chakrabarti’s contention is that the adherents of Hindutva are waging a lost battle in seeking to revitalise the Vedic foundations in contemporary Hinduism and to firm up links that time and circumstance seem to have severed. The ‘religion’ we have come to call Hinduism, Chakrabarti claims, is unrelated to the Veda as that ancient school has reached us through the four Vedas. He even goes further and states that there is no ‘spiritualism’ therein, this term being employed according to his contemporary yardstick, it must be stated.

The author, in seeking to establish his argument, ventures into waters where he is sure to drown; for he is treating themes such as spirituality and its opposite, materialism, from the standpoint of an historian or sociologist moulded in the corridors of our modern universities. This is untenable insofar as the language and the methodology of the spiritual realiser are entirely different. Furthermore, most intellectuals today are products of institutions that foster entirely Euro-centric viewpoints, with all that goes with such a formidable conditioning, making all the finer points of the culture virtually impossible to comprehend.

To illustrate the point, the historian cannot be blamed if he analyses the Veda from the level of his worldly orientation and preparation. True penetration into its mysteries occurs through the direct experience that the systems of Yoga and other methods of self-perfection of the human consciousness provide. If, for example, we wish to establish the ‘materialism’ of the Vedic Rishis, this cannot be deduced from an academician’s scrutiny of the sacred texts. A long and laborious process of self-discipline is required, longer than the years spent in pursuit of an academic degree; as well, there must be an entirely different direction and purpose in the quest.

We may state further that the apparent schism Chakrabarti believes he is uncovering in his analysis is illusory. There is no such chasm between the most ancient Veda and the Hinduism of today. There is, on the contrary, a thoroughly organic development linking the two. This process starts from a point of Unity, and from that original ‘seed’ an evolution of consciousness makes its way through the ages, revealing a connected process which, while conditioned by time and circumstance, remains ever faithful to that original seed.

 
Inadequacies of a contemporary yardstick

There appears to be a severance at a certain point in this evolution. From a superficial observation one may deduce that a linear or hemispheric divide has occurred and that the two, from that point in time, stand on opposite edges of an inviolable chasm, holding opposing positions: materialism versus spirituality. This superficial observation results from adopting the contemporary yardstick modern institutions of learning provide, unrelated to the ancient way. Yet with this the researcher proposes to make deductions and definitive conclusions concerning those former times.

Debashis Chakrabarti would have us believe that the Vedic Age stood for materialism given the fact that physical elements were worshiped as divinity. He further contends that true ‘spirituality’ only began to manifest after Buddhism and Jainism in the age of the Upanishads.

In point of fact, to one who has followed this ancient path of Yoga as alluded to in the Rigveda, there is no such division or deviation of the nature proposed. The Vedic Seer might, in fact, view the Vedantic way, which is the dominant school in India today, as simply an escape midway through the processa failure to complete the journey as demanded of the practitioner in ancient times.

There are many throughout the world today who find spirituality, in the way we have come to understand the term, only in these latter-day schools; or else in the orthodox religions that arose just after this brand of spirituality finally became dominant in the subcontinent. But truth lies elsewhere. It lies in a real and not imaginary consciousness of unity, virtually unknown in the world today in either camp, the spiritual or the material.

In the scientific domain, for instance, the much sought-after Theory of Everything (TOE) is forever to remain beyond the ‘event horizon’ of the human consciousness, unless the scientist comes to appreciate that TOE is not within the grasp of a separative consciousness. No ‘formula’ will open those magic doors to this ultimate knowledge unless a unified perceptive capacity exists where a divide such as spirit and matter ceases to exist.

The truth is that the ancient path demands a poise of unity, an ‘act of seeing’ entirely suffused with the lived experience of oneness. Then there is no label of materialist or spiritualist because this division took place many centuries after the Vedic Age.

The Vedic divinities indeed were worshiped as the sacred Fire and the other elements of nature because the sage had no difficulty, as the Hymns reveal, in experiencing the divine essence in all of creation. The entire material kingdom was not only the habitat of the Supreme; it was itself an extension of the Absolute into this material universe. On the ‘other side’ of that event horizon the transcendent Absolute, by its own self-engendered Will, brought into being a compression of Itself into a ‘seed’. That ‘seed’ was the first point of space and its expansion after this severe contraction is the universe as we know it today. And further, it is a continual process of creation not only at the root of material manifestation but at the origin of all that is born in this manifestation, including the human being and all creatures of this Earth.

 
Science at the service of the Sacred

The rites of ancient times were not the rituals of nomadic tribesmen (inferred in this is a primitive consciousness lacking all sophistication and scientific knowledge). Debashis Chakrabarti should study the mathematics and geometry employed in the construction of the altars where these rites were performed to learn just what heights the ancient civilisation had attained in the sciences, surpassing those of Egyptian and Greek cultures of a later date.

Further, there were specific reasons for focussing on a sacred worship of this order, so thoroughly rooted in material creation. For only in this material dimension can certain aspects of the Absolute be known, lived. For example, what metaphysics refers to as the Infinite and the Eternal are the spiritual counterparts of material space and time respectively. These are realised by the Seer in his own consciousness in this material dimension when the Yoga of the ancient school is followed.

To illustrate, we may experience the Infinite in other subtle dimensions of consciousness which we attain in ‘trance’ or samadhi and other such states removed from the physical, but the Eternal can only be lived and experienced in this most material dimension. That is, time is required for this experience. The Eternal must be realised through the movements of Itself which is experienced as time in our universal manifestation. Once we remove our consciousness from this plane and enter a more subtle one, ‘time’ disappears; and with it so does the possibility of identification with the Eternal in creation. We need only carry this thought over to our dream experience each night. A ‘long’ dream can be experienced in a question minutes or even seconds; for we have lost that sacred thread of the Eternal’s measurable movements of Itself. We appear to be in a ‘timeless’ dimension and thus free from time’s inescapable hold over all things material.

With this background for our discussion, let us reflect on the moment in the evolution of consciousness on the subcontinent when apparently a more ‘spiritual’ direction took hold of seekers and realisers. This occurred in the period just after the appearance of Buddhism and before the rise of orthodox religions such as Christianity and Islam. It is what has come to be known as the Vedantic period, based largely on the authority of the Upanishads. Debashis Chakrabarti has this to say about the two periods: ‘It was because of these materialistic [sic] tendencies and total absence of any spiritualism in the four Vedas that the Upanashadic era, when idealism and spiritualism started sprouting, branded the Vedas as a whole as belonging to Aparavidya, that is, a kind of knowledge with which one cannot know Brahma[n], the ultimate spiritual being.’

We must bear in mind that by the time this position was taken, that consciousness of unity enjoyed by the ancient Rishis no longer permeated the civilisation. We need to understand therefore what this Vedantic ‘Brahma[n]’ really signified. We need to be clear about our terminology.

 
The challenge of Mahakal

In view of the points I have made earlier regarding the Infinite and the Eternal, we could state, and perhaps Chakrabarti would have to agree, that seekers then for the first time veered entirely in the direction of the Infinite during the era he labels ‘spiritual’. This meant otherworldliness. Removing one’s consciousness from the body, from this material dimension, simplified the task. There were no encumbrances such as the senses to deal with, or the pulls and tugs of dense matter entrapping consciousness in a human frame. For to contend with the ‘steps of the Eternal’ in time is a challenge few are able to accept. The true vir, or hero, is required. And this is what the spirituality of otherworldliness lacks. The quote from Sri Aurobindo at the beginning of the article clarifies his position and reveals that his own Yoga approximated the more ancient school of a marriage of the two, spirit and matter.

We have the authority of the Gita to illustrate the inability of the fragile human being to sustain the experience of God as the Time-Spirit, Mahakal, though noble and dedicated as Arjun was in his representation of the human species. The Gita in its eleventh chapter reveals that the deviation had already occurred on the subcontinent, and a less vigorous and demanding path was laid before the seeker: the path of the Infinite as separate from the Eternal, the path of otherworldliness.

This marked a great turning point in a development that began in the earliest Vedic Age. Time, which in the earliest culture occupied a central position as revealed in the fact that the most material elements and forms were worshiped as forms of the Eternal, became the devourer, the destroyer, and an obstacle on the path to God-realisation. The loftier poise, which Chakrabarti claims was the ‘truly spiritual’, became equated exclusively with the subtle and evermore subtle dimensions of consciousness-being, until the seeker merged into those rarified strata where time is no more.

This, of course, was the big illusion. Time, or the movements of the Eternal, never ceases. Once into a physical body again, the seeker resumes his connection with time; but in the interim precious energies have been withheld from this dense physical plane. The result was a civilisation that increasingly lost hold over this material dimension. Pari passu, those true vir energies also suffered by this withdrawal until finally the civilisation lost the ability to cope with invading armies and foreign cultures.

 
India turns to Science

We thus come to 21st century India seeking to find her way through the morass the ‘spiritualists’ have left and for which those realised souls now have no solution. India today seeks answers from a different source, from a realm apparently severed entirely from the spiritual. Science today, in India no less than throughout the rest of the world, is expected to provide the answers and solutions these spiritualists have not and cannot offer in any satisfying manner. Their exhortations to ‘peace’, ‘love’ and ‘goodwill’ carry no force or the strength and vigour needed to counteract the boldness of the scientific materialist enamoured of the manner in which he has divested the physical domain of all that is sacred and worshipful.

However, there is a solution and it is found lodged in that original Vedic seed itself: the circle has to complete itself. We have been living through a long process of harmonisation and integration, not of communities and diverse religions. That is the most external layer. It is a process that goes much deeper. Things apparently fall apart, only to find a new order and in the process to reveal deeper depths and higher heights than ever before attained. But the sanctity of those integrated dimensions has to be established here, in time, and not in any Beyond, however venerable that may appear.

Thus, it has to be stated that to the Vedic Rishi all of this has been an escape and a fall from the poise of unified being that he/she enjoyed. A necessary deviation, no doubt, but a decidedly painful one.


The role of Myth

An intermediary passage between that and this is what is known as the Puranic age. Myths of the order we encounter in these delightful and profound collections, are simply the refuge of a civilisation under siege when the language of the soul, hidden in the cave even as Guha is hidden, is the only means of continuity amidst a hostile world. These sacred stories flourished when the land was overtaken by hostile armies and foreign cultures. The Vedic Seed took refuge in these tales, hid itself in the language of the soul in a sublime act of preservation. At the same time, this was part and parcel of the evolution of consciousness with all the levels of existence explored and then integrated and made a firm foundation wider than the civilisation has ever known. Thus, to sustain, as Debashis Chakrabarti has, that the Puranas have no connection with the Vedas is to reveal ignorance of the process of transposition when obscuring ‘veils’ have to be accommodated in order to camouflage and protect the culture.

The Veda describes processes of transmutation of one essential Energy from the broader perspective of an integral, unified vision. The Puranas, on the other hand, while describing the same process – the transmutation of energy – draw their symbols from a different dimension of consciousness. They will state the same thing, but the focus is different in both, and therefore the scope as well. Succinctly we may state that in cosmological terms the Energy to be transmuted is represented by the planet Mars into its finer substance as represented by the Sun. In the Puranas this has been expressed as Shiva ‘who stands before you in the form of his son’, as described in the chapters of the Shiva Purana relating the birth of Skanda. And that form is precisely the War God, Kartikeya, the very godhead in the pantheon who represents Mars. But it is Mars Victorious, transmuted, its lesser or baser characteristics hammered out to become the power that conquers, as the higher aspect of Mars is known. The Son is then equal to the Father. This will also explain the often conflicting tales of Murugan: he is both celibate and divine paramour of the hill maidens.

Or else, there is the same process described in temple form. At Konarak, the Orissa temple in the form of the Sun’s chariot, the external sculptures adorning the temple depict the lesser characteristics of Mars, ‘carnal’, as Debashis Chakrabarti would describe, sensuous, a trap of seekers no doubt, but real. Once passage has been made through those beguiling outer layers, the seeker enters the temple of the Sun and its closed and dark chamber, like the hidden and veiled chamber of his own soul. Mars has been transmuted and its less refined energies left in the outer corridors. The remaining ‘gold’ after the transmutation is the ‘power that conquers’, the Martian energy becomes the power of the Sun. The ‘son’ has become the ‘father’.

Thus do we have the same transmutation in the Puranas as in the Rigveda. And while the focus of the former is the individual and the innermost recesses of the soul, the latter refers to cosmic processes and the integration of the individual with this greater design. For example, the description of Daksha as both father to and son of Aditi.

The cosmic message in this quaint lineage is the Transcendent (father) through the Individual Soul (daughter) is born as the Immanent (son). Thus father to and son of his own ‘daughter’.

 
Time is ‘secularised’

We can follow this progression onto the development of cosmology and other branches of the sciences that have come down to us from ancient times, covering this same period. As we know, there was no split in the sciences then. There was the Sacred and all sciences served at its altar. For example, astrology was astronomy and considered, together with cosmology, to be ‘the mother of all science’.

Indeed, contrary to what Chakrabarti claims, at the time when he populates India with nomadic tribes from Central Asia who knew only ‘animism’ and ‘nature worship’, those same ‘tribesmen’ seemed to demonstrate a most astonishing knowledge of geometry and arithmetic, to the point where they were able to construct the geometrically elaborate vedi, or altars, used in the sacrificial rites. We need not dwell on this contradiction since unbiased historical research into the development of mathematics in the world have at last acknowledged the superior position India has held in these sciences from Vedic times, which indeed stretch farther back than the Euro-centric historian would have us believe.

A clearer example cannot be found of the consequences of such a split, between the sacred and the scientific, than in the confused condition of the calendar in use. And we may note that the division which produced the confusion occurred about the same time Chakrabarti believes ‘true spirituality’ to have ‘sprouted’ in India.

Cosmology as the mother of all science suffered a deadly blow when the escape of spirituality became the norm. The inability to deal with things material and of this world resulted in a loss of the true time measure in use during the Vedic Age. The Sayana (Tropical) Zodiac as backdrop for the measure then used was replaced by the Nirayana (Sidereal) Zodiac. Nothing in the history of the subcontinent explains better the difficulty India experiences at integration and harmonising spirit and matter than this one major deviation from the ancient way.

It meant that instead of the Earth’s own measure prevailing, as it had in the Vedic Age, with paramount importance given to the seasons and the calculation of the shortest and longest days of the year, ‘science’ stepped into this domain reserved for the Seer and declared that the ‘beyond’ must be the sole measure – similar indeed to the escapist route of a spiritualism that had abandoned matter and all things of this Earth. Science was therefore simply a projection of the prevailing consciousness that overtook the subcontinent at that point in time. Thus, whatever difficulties have arisen from this shift must be laid at the doors of ‘spirituality’ and not materialism.

The result is today reflected in a fragmented time measure with hundreds of almanacs catering to the needs of hundreds of sects, communities, castes, all at odds with each other over the issue, all propounding a different ayanamsha, or zero point of the Sidereal Zodiac to the exclusion of the Tropical, as the start of the calculations.

In the Vedic Age such a situation would have been unthinkable. And not merely in India in those ancient times, but in all the great civilisations of antiquity as well. The calendar was as sacred as the Gods themselves (witness Mayan pre-Colombian America), and it served to unite society rather than to fragment.

Thus when wisemen opted for the Beyond and abandoned this material dimension and our planetary home to its divisive fate, this withdrawal also bore its effects in the realm of the sacred sciences. Astronomy arose shorn of the sacred. Cosmology became ‘secularised’ and time thus became random and relative. Skambha, that first point of space, or the ‘compression’ of the Absolute, lost its uppermost position in the hierarchy. And with this occurrence emptiness replaced fulness and all things lost their divine Purpose.

Some may view this split as a benediction. Actually it is the cause of all our woes. Until that wider poise of consciousness is reached, integrating all the layers of individual and collective consciousness-being that have manifested in the interim, this civilisation will always appear to stand on the brink of that unbridgeable Abyss.

The key to salvation of the civilisation lies precisely in eternal Time, the very vision Arjun shied away from. But that was another age, the 8th Manifestation of Sri Krishna; while this is the time of Kalki who returns to humanity the saving formula of sacred Time.

One Journey, One Calendar

Thea, The Evolutionary Avatar in the Cosmic Harmony and in Contemporary Vedic Culture, The Vishaal Newsletter, Volume 8, no. 1, April 1993

Indian sacred architecture of whatever
date, style or dedication goes back to some-
thing timelessly ancient and now outside
India almost wholly lost, something which
belongs to the past, and yet it goes forward
too . . . to something which will return upon
us and is already beginning to return, some-
thing which belongs to the future.

Sri Aurobindo
The Foundations of Indian Culture

Ihave written that what is especially inspiring in the Vedic Way is the consistency of the Knowledge, or the manner in which certain essential elements have been spread throughout the fabric of the civilization which for many millennia has been housed in the Indian subcontinent in an unbroken line. I have used the Capricorn hieroglyph, superimposed on the subcontinental landmass as a focal point, or as a means to demonstrate this consistency. Indeed, the hieroglyph is especially revealing for this purpose, insofar as the Knowledge I refer to centres on this tenth sign of the zodiac.

 This is carried over to many aspects of life, many cultural expressions. In modern India it is seen to be relevant given the fact that Makar, the Sanskrit name for the sign, is the most auspicious period of the year. It is the time when pilgrimages are made throughout the breadth of the land, to numerous particularly sacred places established as far back as in the Puranic age and even earlier. The national highways are flooded with pilgrims making their way on foot to these sacred sites in this auspicious Capricorn month.

Indian astrologers made a special effort to determine the correct beginning of this segment in the 12-month year. Of very special importance in connection with this timing was the exact Solstice measurement. A perusal of the old texts does indeed reveal that the establishment of the solstice axis – Capricorn/Cancer – was one of the main concerns of astrologers of old. And we also note that at a certain point in the passage of the Ages it was precisely this measurement, so central a part of the cultural life of the civilisation, which was ‘lost’, as I have pointed out on many occasions in these pages.

But in what way was it ‘lost’? And how could such an easily verifiable measurement have been missed or overlooked when so much emphasis had been placed on its correctness from time immemorial?

Given this factor of central importance, with a number of festivals needing to be located within this time-frame with exactitude, it is clear that the loss of accuracy was itself central to the unfolding destiny of the civilisation. It was not a lapse of one astronomer, or one school imposing its views, or a mistake of some sort which somehow crept into the calculations and then went on compounding itself to the present-day when we realise that the solstice axis is something like 23 degrees off the mark.  And furthermore, that it will go on compounding and before long there will be no correlation with the Capricorn/Cancer axis at all, or the shortest and longest day of the year.

At the same time, I have shown in this series the overwhelming importance of Capricorn in the cultural fabric of the civilisation to the point where the hieroglyph even delineates the specific landmass wherein this sign would fulfil itself, at it were, where that Swar, or Heaven, would ‘descend’ upon Earth. The landmass exists and verifies the accuracy of the hieroglyph’s design and the astounding proficiency of the Seer who gave the civilisation this particular symbol. But we find that similar to the time demarcation, or the accurate location of the beginning of this very sign/month in the Earth’s yearly trajectory around the Sun, there has been a ‘loss’ regarding the geographical measurement relating to the same symbol. We note that India looks to her future of independence from foreign subjugation with this loss figuring not only in the time dimension but in space as well. Indeed, as we all know after Einstein’s contribution to physics, the two are interconnected and cannot be separated. Similarly, I contend that the loss of the exact position in time of the Capricorn solstice point resulted in the same disfigurement in space when at the birth of the new India that sacred landmass delineated by the hieroglyph was torn asunder, and at crucial places in the design.

The important point to note is that, as stated, there is a consistency even in the loss. And that it too serves to confirm the immense importance of all things Capricorn in Vedic civilisation from time immemorial. For, while dismembering of the symbol occurred in contemporary history, the dislocation of the time-axis occurred in the early part of the first millennium of our era.

Exactly when this dislocation was first rooted in the cultural fabric is not so easily pin-pointed. But we do have a clear indication of the approximate time in the work of the noted astrologer/mathematician, Varahamihira, and his famous treatise, Brihat Samhita, compiled around 500 AD.

Perusal of this text is a fascinating exercise, especially for students of the New Way. Indeed, the Brihat Samhita appears in many ways to be a precursor of The New Way. The latter is a synthesis of a number of disciplines; and it is the fact of this synthesis which places it out of bounds for academicians. Yet, the Brihat Samhita is a similar synthesis. Moreover, it reveals that this holistic approach was common to the ancient way. The fact that this new Way is incomprehensible or unappreciated by scholars, especially those of the spiritual path today, is logically revealing of just how far removed we are from a poise of consciousness enjoyed by the ancient Seers but lacking even in representatives of contemporary society who are supposed to be descended from those early Rishis.

In fact the problem does indeed lie in the spiritual domain. For it was in that dimension of the ancient civilisationa where the ‘loss’ was first registered. Varahamihira simply carried over into the astronomy of the day that spiritual transgression.

But I must clarify that in those days this designation did not exist. That is, spiritual in contrast or in opposition to material; just as astrology was not divorced from astronomy. In fact, it is this split that engendered the loss of the divine Measure and  specifically related to the sign Capricorn. And this severance occurred in the domain of yogic realisation. The time frame was the last 500 years of the millennium before Christ – or the period initiated by the appearance of Gautam, the Buddha. As I have pointed out in the course of my work, the crux of the problem lay in a dissolution (nirvana) of the element which had been serving the human being in his quest, or in the realisation of the inherent purpose of evolution on Earth. As indicated earlier, birth on Earth and into the cosmic process was understood to be an aberration which had to be corrected. This could be done by rejection of the material world of the senses which were responsible for the accumulation of karma and served to chain the human being to the round of birth and death and rebirth. The trick was to sever the chain somehow, to snap one’s ties with this material existence which seemed to be a trap for the seeker of ‘liberation’. The sense-world was a deceptive web which at all costs had to be dissolved. And that was in part accomplished by a process of undermining. The web itself was undermined by decreasing its importance gradually, and finally equating it with the fallen sister of the Divine Maya of the Veda – the temptress and lesser Maya whose name then became synonymous with Illusion.

The web was thus a filament which had no intrinsic reality or real substance, truth-essence. It was simply a tissue of lies fabricated by our imperfect sensorial  instrument. Its numerous flaws resulted in a world of suffering and samskaras. This could be dissolved, and along with it the suffering and grief which characterised the lesser world of Maya, by simply undoing the central hub or axis of that unreal web. This axis is known as Skambha in the Atharvaveda. The point of this ‘pillar’ which connects the subtle dimension (Swar) to the physical is known in the spiritual lexicon as the individual soul.

When the sacred Pillar was snapped, it is not that the soul ceased to exist. It is simply that everything connected to its purpose in the evolutionary process suffered. Skambha/Agni up-pillars the worlds, the material dimension from less dense to densest. A severance in that ‘support’ was akin to a corroding process eating into the foundations of life, as if one’s base in this material dimension were being eaten away by termites. Collapse of the structure is the result of a very long process of just such undermining, though to the lay observer only the final caving in is apparent. But the sage and yogi understand the process and some are able to prop up the structure by the specialised knowledge they possess.

This may be done individually with no essential difficulty. The real problem is found in the collective experience. A critical threshold is finally reached when the mass in the periphery outweighs the substance in the core and the civilisation, gradually at first and then at a more accelerated pace, begins to show the very clear signs of imminent collapse. It is when the undermining reaches specific areas of collective life that we know the degeneration has set in irrevocably and has the power to bring the civilisation to an end.

In India’s case these elements are easily identifiable because of her special mission in the Earth’s evolution. I repeat, they involve the space and time dimensions, both of which are centred on the Capricorn hieroglyph. It is this symbol that reveals the root of the problem by exposing the dualistic/separative poise of consciousness which sets in and overtakes the consciousness of the people, where once the overall vision was of the essence of unity.

The diagram below helps us to see the problem very graphically and therefore diminishes the abstractness of the matter. At the same time, it helps to establish once again the position of Capricorn in the nation’s destiny.

Certain features of this important diagram need to be highlighted. First, it is divided into four parts similar to the diagram I presented earlier in the study (see TVN, 6/3 & 6/4) which revealed the cosmic foundation of the caste system, already in evidence in the Rigveda where verses appear which do indeed link the system to the cosmic harmony. Equally, this fourfold dimension of the zodiac draws in the four planes of reality we find in the Veda as also cosmically rooted. That is, the same celestial sphere, sometimes referred to as Agni Vaishwanara, or the Cosmic Purush, and divided into four castes as parts of his ‘body’, is also indicative of the four planes of existence.

In tracing this correspondence – as above, so below – the important feature is the material/evolutionary rootedness of the vision or postulation. This celestial harmony is the 12-part division of the ecliptic. That is, it is part and parcel of our planetary existence. We are an intrinsic element in the design; our planet is one in a family of 9, and as a single unit this family expounds in its orbit of the central Sun the exquisite raga we know as the cosmic harmony. Again in this analysis, I am able to demonstrate that ever and always the dharma and its laws can be traced back to this single figure: the circle or ecliptic divided into 12 parts – our 12 months of the year. Thus we establish that two numbers are especially significant: the 12 (signs) and the 9 (planets). Together these form the Gnostic Circle. In the company of the 0, they offer us one of the most revealing diagrams in the corpus of higher knowledge of the integral and supramental Yogas.

Being the image of our actual cosmic abode there is, by consequence, nothing otherworldly in this design and its correlations. The four planes of existence of the ancient Vedas are measurable in this cosmic harmony, or reflected therein. As intrinsic elements in this design, we are that very harmony in each cell, in each atom. In other words, ‘above’ is ‘below’, and the ancient yogic path offered a means to realise this intrinsic oneness. It is the path described in hymn after hymn of the Rigveda. The Aryan warrior was its champion, who, in the course of the year, forged this oneness in him or herself, and thereby in the entire civilisation.

I wrote in the last VISHAAL that Swar, or ‘heaven’ had descended upon Earth. This diagram helps us to appreciate the measurable character of the statement and its practical application. Swar of the Vedic fourfold division covers the last segment of the zodiacal wheel, comprising the signs Capricorn, Aquarius, and Pisces. The ‘gateway’ to this fourth and highest plane is Capricorn . Is it any surprise then that the date of the Makar Sankranti, or the Gateway of Capricorn, has always been celebrated throughout the land? Moreover, we cannot now fail to appreciate, by means of the correspondences I am drawing on the basis of this multidimensional diagram, that in introducing a yogic realisation into the collective experience which undermined the reality of that sacred harmony and its oneness with all of creation, this undermining had to affect the most important portion of the wheel: the Makar Sankranti. Or else, the solstice axis points of Capricorn and Cancer, or the Sun’s farthest reaches south and north of the Equator.

When the undermining had reached a substantial degree of effectiveness, Swar was then otherworldly. It could not simply cease to exist, but it could be diminished in material, tangible relevance. This is a most important point to bear in mind. The celestial wheel itself was dismembered. That is, three of its four segments, demarcated in time and space by the four Cardinal points, were Earthbound; but the fourth was in heaven, beyond this existence. Consequently, the measure of that segment was lost. The Gateway to Capricorn being located ‘in heaven’, was gradually seen to lose its connection with the solstice axis so easily determined by the Sun’s northern and southern reaches, or the longest and shortest days of the year. Insofar as the sign Capricorn can be proven to be the underlying ‘note’ of the civilisation, expressing itself through numerous cultural modes and yogic realisations, this phenomenon could not fail to leave an imprint on the national psyche for many years to come.

The decay manifested in a shift, dramatic and deadly. The Gateway was no longer pertinent to the Earth and her yearly orbit of the Sun – i.e., her Divine Maya of 365 days. Undermining the Earth-oriented reality was reflected in precisely the ‘position’ of that sacred Gateway. It was no longer to be determined by the actual physical southernmost reach of the Sun. It was to be hereinafter established by the constellation of fixed stars BEYOND our solar system. And yet we find such key importance given to determining the longest and shortest days of the year – i.e., the solstice points. But this effort was rendered futile when Capricorn was measured beyond the ecliptic.

Varahamihira played a central role in fixing this new method, this new Gateway. To him the history of science attributes the new calculations: rectification of the Hindu calendar. He concluded that the constellational gateway to Capricorn was the true point to measure and that the calendar had to be brought into line with that outer circle beyond our solar system. Anything less would be inaccurate and scientifically untenable. Or at least if he was not the originator of this idea, he was perhaps the one most responsible for the ‘respectability’ it attained.

It is to be noted that when Varahamihita was carrying out his empirical observations, the two points were nearly coinciding. That is, in 234 BC the start of the zodiacal wheel, 0° Aries, or 21/22 March in calendar time, was aligned with Aries of  the constellational sphere in the far reaches of our circumscribing space. Thereafter, at the slow pace of 72 years per degree of celestial longitude, the two circles or their respective 0 points, began to drift apart due to what is known as the Precession of the Equinoxes. By the time Varahamihira entered the scene the distance between them was considerable but not easily visible (and even today their exact location varies from school to school). In the intervening 700 years or so, the separation was less than 10°of celestial longitude. Today it is a full 30 degrees: the sign of Pisces plus 1 degree into the constellation Aquarius. In calendar time it is 2160 years plus 67, which brings us to 1993, the 2160 of the Age of Pisces and the first 67 years of the Age of Aquarius from its inception in 1926 to the present date.

This contribution of Varahamihira is celebrated by a contemporary mathematical historian, George Gheverghese Joseph, in his recent publication, The Crest of the Peacock (Penguin Books, 1992). Perusal of this book provides interesting reading in view of the emphasis in our study on the Euro-centric perversion which has done such great damage to the Hindu psyche. Gheverghese has focussed on this same point in his discussion of the contribution of the orient to the evolution of mathematics. His work also establishes that biases in scientific quarters have diminished Asia’s indisputable position in the formation of contemporary scientific thought.

However, the similarity in our focus ends there, insofar as Gheverghese makes no attempt to rectify certain long-standing errors regarding the origins of this civilisation and its time frame. Whereas, in this study I have demonstrated that without clarifying this particular aspect of the perversion, the rest is immaterial. Indeed, Gheverghese Joseph considers the period marked by Varahamihira, and then Aryabharat and Bhaskaran to have been India’s golden age of science and mathematics. In the light of the new cosmology, however, it is seen as the beginning of the decline, or in a certain sense its peak.

Science, Veda, and Centeredness

What is extremely interesting about the public discourse now in progress in India (to the limited extent that any discourse can be public with much of the media so heavily controlled), generated by the Ayodhya affair, is the way in which central premises are being strengthened either by negation or assertion. One important premise is related to the so-called Aryan Invasion Theory.

As I have discussed in the October, 1992 issue of VISHAAL (TVN 7/4), this theory can honestly and scholastically be considered nothing more than that: a theory. In fact, there is sufficient reason to campaign for the total rejection of this theory, largely because of the almost entire lack of supporting evidence. I do not wish to re-open the issue at this point. My intention is to focus on a particular problem the debate highlights. It has been my contention for a long time that this sacrosanct theory is a key element in any sound and secure divide-and-rule policy. Indeed, in India’s case it can be argued that the colonial hold over the subcontinent could not have been as effective as it was without this theory. I further contend that if at all the desired renaissance of the Vedic spirit and culture is to ensue, the first element to be dealt with must perforce be this theory insofar as its existence prolongs that divisive rule in the psyche of the population.

My reasons for making this statement are many, but I will deal with one aspect considering that it is the most relevant to our present discussion. This is the centredness of India’s destiny. That is, its destiny of being the Earth’s centre, from where certain influences emanate, spread out to consecutive peripheries beyond this centre-most point on the globe, which we have seen to be delineated accurately by the Capricorn hieroglyph. If there is a movement called Hindutva in India, which literally means Hindu-ness and which is gaining in popularity by leaps and bounds, we may also call our new Way centredness. For both mean the same thing under deeper scrutiny.

The meaning of centredness is that the circle or periphery is held together by this Point; and more importantly, that it is a growth, a continuous evolution from within, from the centre outward. There are indeed two movements, expansion and contraction, in any cosmic process; and this is also relevant where this special centredness exists. Outside influences, whatever they may be and from wherever they may emanate, are drawn into the area of the Symbol by contraction. But given the existence of the Point, the Centre, they do not precipitate a destructive process and cause collapse, simply because there is no central void into which such a collapse can ensue.

Regarding invasions, for example, whatever enters or is drawn into the area of the Symbol has to find its place in the periphery given the existence of the Centre – or rather, given the fact that there is no ‘void’. In other words, conversions of the indigenous population in such a circumstance could not be entirely successful; at least to the degree where the entire character and spirit of the civilisation would be irreparably altered. In-roads were made, but ultimately a counter movement, a wave, must arise by virtue of the laws governing the centredness we are describing. A balance of intake and output exists in such a system. And Time regulates the mechanism.

Earlier in this study I have described this system as an ecliptic, similar to that of our solar system. This Vedic ecliptic base is an unchangeable fact of Indian civilisation. Periodically, regulated by laws governing the mechanism, the counterbalancing wave arises, generated from within, from the Centre, and each thing that had entered the system, or the ecliptic base, from outside the symbol delineation is perforce put in place within the system. It is not even a question of an attempt. It is an irrevocable fact of destiny, given the seed of the Veda which lies at the heart of the civilisation. Or better said, which stands as the central Sun, holding this cosmos together and preventing collapse.

However, a key feature of centredness is the very element which is so ferociously being attacked at present by the presiding intelligentsia. It is the question of the validity or not of the Aryan Invasion Theory. For if such an invasion, migration and colonisation did take place, the very first premise of this destiny of centredness would be invalidated. And with its abolition the entire structure or cosmos would be doomed to collapse.

In the above cited VISHAAL, I wrote that the continuity of the nation seems to hinge on maintaining this theory in place in the educational system. Indeed, in view of the fact that the Hindutva movement brought changes into text books in some northern states of the nation, rectifying the assumption of a ‘foreign origin’ of the civilisation, there has been a ferocious response from the intelligentsia and all such rectifications are now to be undone and the modified text books are to be returned to their original state – i.e., a further cementing of this great scholastic hoax.

The reason is evident. The Aryan Invasion Theory is to Indian civilisation what the premise of the Void is to this new cosmology. In the latter the theory of the central Void explains the nature of the Cosmic Ignorance. Similarly, the Aryan Invasion Theory implants this concept of central emptiness – which, it goes without saying, can be filled by any usurper; that is, invader or coloniser.

The essential feature of the cosmic Ignorance is the inner Void, causing collapse. It is the same with the Aryan Invasion Theory, and similarly it cannot engender a system that endures. If this theory were even minimally correct, long ago Vedic culture, still alive in the subcontinent, would have become diluted by each and every wave that had  moved into the nation through its western flank. Finally, it would have been dissolved.

We do see the effects of incoming waves in the north, where much of the culture was ‘influenced’ by these invading waves. But they were arrested before they could overtake the area that matters most, – the south. However, these were obvious intrusions, easy to identify. The more serious invasion was in the educational system. A key perversion in this domain refers to the origins of the civilisation.

Now that the Centre has exerted its power as of 1983-84, it has become possible to chip away at this apparently firmly set theory and begin to dislodge it from its commanding throne in the mind of the intellectual elite and its hold on the educational system.

But the hysteria generated by the first attempt, which was predictable but never expected to reach the shrillness it did, is nowhere better demonstrated than in the 5.2.1993 editorial of The Times of India. I quote,

‘…The unproven and indeed completely unhistorical assertion about Aryans being the original inhabitants of India echoes the Nazi attempts artificially to Aryanize Germany racially…’.

The editor continues by citing another ‘wild proclamation’ and the need to eradicate any vestiges of these ‘fascistic’ notions:

‘…In the Indian context, the assertion that “the country’s freedom struggle began 2,500 years ago” is menacing as it threatens to tear asunder the very culture and civilisation of India and pit the so-called “mainstream population” against the Adivasis, a constructed majority against minorities, and so on…’.

I am not aware of the origin of the ‘threatening quote’ the editor cites regarding the actual beginning of the freedom struggle as ‘2500 years ago’. But I must admit that whoever has made this statement was certainly inspired by a true understanding of the root of India’s subjugation which indeed can be located at about 500 BC.

I have referred to the consistency of the Vedic Knowledge. It is nowhere more clearly demonstrated than in a scrutiny of the history of mathematics of Indian origin such as Gheverghese has presented. There we do find proof that about 2,500 years ago a shift occurred, something very profound, deeply wounding the very heart and soul of the civilisation. The wound gradually produced the severance of so-called religiously-based geometry of the Vedic order from the secular which was first noted in the Bakhshali Manuscript, dated around 200 or 300 AD. The ‘secular’ system this manuscript presents, the manner of its presentation, indicates that it is a compilation of older texts, and therefore we can safely assume that the shift to this form of emphasis was firmly in place some centuries before the actual penning of this particular text.

The wound in question was undoubtedly of the Vedic Dharma. The realisation of Nirvana (‘dissolution’) which surfaced in the civilisation precisely around 2,500 years ago, was one aspect of the undermining. It diminished the validity of the cosmic manifestation to the point where the central premise of Vedic civilisation was shaken to the core: that is, as above, so below, to borrow the Hermetic aphorism.

In other words, the salient feature of every single cultural expression of this unique civilisation hinged on the recondite knowledge of equivalency. Or, what I have termed, the Laws of Correspondence. That is, the Vedic Seer not only had the deepest insights into the nature of Reality but was cognisant of the laws whereby ‘heaven’ was brought down to Earth. Thus, prior to the undermining, the whole point of Vedic sciences was to recreate the cosmic harmony either in music, sculpture or temple architecture, for example, and thereby to establish an intrinsic oneness with the Cosmos as the foundation of the civilisation.

With the 2500-year old undermining of the reality and validity of the Cosmos, this orientation suffered almost irreparable damage. Thus we find a clear gap in the historian’s analyses of the development of those sciences of approximately 1000 years – from 500 BC to 500 AD. During this time the Divine Measure was lost and this became reflected in the shift from ecliptical to constellational measurement of the Capricorn Gateway. This miscalculation was then carried over to all facets of cultural expressions where time played a part – i.e., the entire collective life.

The Vedic foundation was never dissolved by the undermining. It was simply clouded over, veiled, driven underground, as it were. This was made especially easy by the divide between astrology and astronomy, for example. Science was measurable. Pseudo-science (astrology) was not. And the gap widened to our present times where, as an example of the extremes this attitude has produced, we have a ‘secular’ architect in Auroville in charge of building a Seer’s vision and plan of a temple grounded solidly in Vedic science and tradition, and whose demolition of that Vision is fiercely upheld simply because it makes no sense to him and all others of his ilk who are in positions of power and able to continue inflicting the same critical damage on the civilisation as of old.

There are traces of sound knowledge of complicated mathematical and geometric processes in the ancient Vedic culture earlier than about 500 BC. It is interesting that no one can account for the proven existence of such knowledge given the assumed primitiveness of the race that was supposed to have migrated into and colonised the land. I will quote from Gheverghese once again in his discussion of the Sri Yantra of Tantric tradition:

‘Many of the accurate constructions of sriyantas in India are very old. Some are even more complicated than the one shown [here]. There are those that consist of spherical triangles for which the constructor, to achieve perfect intersections and vertices falling on the circumference of the circle enclosing the triangles, would require knowledge of “higher mathematics [which] the medieval and ancient Indian mathematician did not possess” [Kulaichev, 1984, p. 292.). Kulaichev goes on to suggest that the achievement of such geometrical constructs in Indian mathematics may indicate “the existence of unknown cultural and historical alternatives to mathematical knowledge, e.g. the highly developed tradition of special imagination”.’ (The Crest of the Peacock, p. 239.)

This ‘special imagination’ was of course the sound tradition of the Act of Seeing as the method to garner knowledge about anything worth the trouble. But though it seems to be a lost art, there is evidence of the practice, even in contemporary Indian society, for example in the work of the noted South Indian mathematician, Ramanujan. He is known to  have reached certain conclusions by great leaps in logic, overstepping usual procedures, clearly akin to the ‘special imagination’ referred to above by the historian. Even years after his death mathematicians continue to grapple with Ramanujan’s conclusions which are known now to be accurate but the processes leading to the final results are often bewilderingly foggy. It is also worth mentioning that Ramunajan dealt with numbers in a way reminiscent of this new cosmology and the ancient tradition. They were for him ‘beings’, invested with ‘personalities’. In addition, he is reported to have received his highest inspirations from the Goddess. Again true to the ancient Vedic tradition.

The editorial of The Times of India goes on to label the new wave in education as reflective of ‘divisive, unscientific and prejudiced ideological underpinnings’. And further on he states that …’It is reassuring, therefore, that the country’s intelligentsia has finally woken up to the mischief that is sought to be done through such abuse of the educational system’.

The only ‘mischief’ sought to be done is simply to rid the educational system of its colonial biases and set in its place the true indigenous culture so that the student may feel secure in his roots laying deeply in the soil he treads and not in a shallow top- soil brought from the Middle East and Europe. But this is unacceptable. Just as the Mother’s Vedic Temple was unacceptable and the western architect was allowed by all the powers-that-be in Auroville and the Sri Aurobindo Ashram in Pondicherry to dismantle that Vision in each and every detail, leaving in its place a meaningless, purposeless structure whose only notoriety lies in its ‘technological’, ‘unsuperstitious’ and ‘secular’ character.

The rise and establishment of Separatism

Following closely upon the heels of the separation between this world and that, this Earth and that Heaven beyond, the same distinction was played out in certain key areas of Vedic sciences. Astrology (jyotisa) was the first and most important. With the contribution of the scientific trio, Aryabharat, Varahamihira, and Bhaskara, among others, the split between astronomy and astrology became fixed – similar to the fixed and unchanging point in the sky which was the reference point of all subsequent astrological calculations after Varahamihira’s rectification of the calendar. Thereafter astrology began to suffer from an increasing subjugation to science. And this was separate and apart from the Vedic cosmological paradigm. Science could measure with accuracy what the other was able to establish only through the Act of Seeing, or via the yogic realisation of oneness or knowledge by identity. This was too ‘vague’, too much subject to error and not verifiable empirically. And these early scientists were in a position to expose the errors. In the process, because the yogi was not equipped to deal with the impositions, science succeeded in imposing its measure and relegating the yogi and the seer to the other side of the fence separating ‘reality’ from illusion. With the passage of time it became increasingly easy to label the Vedic approach as mere superstition. This condition has peaked in our century.

Again I must draw the discussion back to the original point made: the entire exercise centres on the accuracy of the Gateway to Capricorn. By the time that Gateway will be reached not in the yearly passage but in the long movement of the Precession of the Equinoxes determining the astrological Ages, covering two more signs, the distance in Hindu reckoning between these two 0 points will be one full quarter of the wheel. That is, all of ‘Swar’ will have been relegated to the cosmic dustbin, swallowed up by the Black Hole of otherworldliness.

But this, of course, in an impossibility, given India’s unalterable destiny; the reason being that very mechanism we are dissecting, described by the ecliptic itself and which harbours within its own method of rectification; or in this case of reestablishment.

Thus, the Vedic tradition sustains that periodically the Avatar incarnates to do the work of the Time-Spirit. The tales describing the missions of those who have passed and those to come, explain the work as a struggle between good and evil ostensibly. But, conditioned as we are by the latter-day religious consciousness which accompanied the split I have discussed in these pages, we are unable to appreciate the true character of these appearances and the connection the unfolding of their lives has with the evolution of the planet’s species and the fulfilment of its deepest purpose in the family of 9. Interestingly, the specific details of these appearances and the nature of the work accomplished or to be accomplished, can be read in that very celestial sphere we are dissecting at present with regard to the Capricorn Gateway. By the time the 10th Avatar appears, Kalki as he is known, the work is done. And that work is entirely described in the Capricorn hieroglyph, the 10th of the zodiacal 12. The reestablishment in question is the rectification whereby Swar is drawn down to Earth, rooted in the planet’s soil and in the area on the globe where that hieroglyph is embodied in the substance of our earthly mass. In other words, when oneness comes to replace duality and the perception of unity replaces the separative.

The importance of a text such as the Brihat Samhita lies in the fact that it reveals unequivocally the Earth-oriented character of the Vedic spirit. I am not concerned with the ‘science’ it is supposed to explain, but simply that this and similar texts indicate in no uncertain terms that for the Vedic Seers ‘heaven’ was not removed to another dimension accessible only through the practice of Yoga which was necessarily out of bounds for the ordinary mortal. It was a reality of our planetary abode – I repeat, a measurable space on the body of the Earth herself. These texts therefore display this intrinsic perception of oneness by the fact that they document the sense the sage was able to perceive in everything that went into the composition of his culture and civilisation.

Thus on page after age of the Brihat Samhita we find innumerable examples of what we have come to call ‘omens’. Or else there are many chapters dedicated to the study of physical features, both in animals and humans, which mean something or other. Naturally our present-day scientific culture ridicules these prescriptions, labelling them all ‘superstitions’, particularly because, as I have written earlier, these texts are not discussing ‘symbols’ and we cannot take refuge in the comforting phrases of all modern treatments of ‘symbols’ – i.e., one thing standing for another. Varahamihira, as others of his epoch, simply states facts: This IS that, it does not ‘stand for that’.

The fact is that we are far removed from such a consciousness, therefore we can only consider its expounders superstitious. But essential to note is not the truth or falsehood of the ‘omens’ but the fact that for some now inexplicable reason, the ancient Seers believed it was possible to read the forms of Nature as one would a book and discover meanings which are lost to us today. In other words, Nature’s manifold display was rendered sacred by this factor of deciphering a message hidden in form, a meaning completely lost to the eye of the contemporary scientist; and in most cases even to the eye of the modern yogi.

For both have become victims of ‘otherworldliness’. Swar is beyond, not here. And it is that truth-conscious Sun whose rays (cows) instil each and every element of our material creation with the seeds of this divine Purpose. Thus two of the most compellingly attractive deities of the Vedic pantheon are Usha, the divine Dawn, and Agni her ‘steed’. These early rays of the rising Sun are the first display of that truth-conscious Solar World, spreading its beneficence throughout the physical dimension.

The world of Varahamihira was already considerably removed in time from the epoch of the ancient Seers. In his period we are already into the decline of the Knowledge. This is revealed precisely in the chapters of the Samhita which deal with the means to accurately locate (in time) the solstice of Capricorn, or the shortest (and longest) day of the year. He reveals in his treatment of the subject that already in his day the divine Maya of the Veda was lost. Nonetheless, his emphasis on this particular point is especially important in that it helps us to locate the truly relevant portions of such studies and the prominence this solstice Gateway has always enjoyed.

In addition to the above, Varahamihira’s compilation from older texts shows us that the synthesis of various disciplines, various features of the culture, was possible because the backdrop was always the cosmic harmony, then as now.

For this is the salient feature of the eternal Dharma: it is eternal by virtue of the fact that it is grounded in that eternally unfolding cosmic harmony. As long as the cosmos lives, this Truth lives on.

When creation became a meaningless web of illusion, a tissue of cosmic and Earthly lies, forms of this creation could no longer be ‘read’; for the measure by which this was accomplished had been lost as a predictable outcome of the realisation of Dissolution. That which was dissolved in the experience was the pivot which provided the central position or poise from where any such ‘reading’ could ensue. That is, from the centremost Point, from soul to soul, or the deepest depths of every created thing. The direction, as I have pointed out time and again, was inward, a plunge to the Centre – not outward and beyond.

But this was a realisation known only to the earliest Rishis. Thereafter the direction changed. And even today when we speak of the soul, it has little resemblance to that Point of the Vedic realisation. The wonder of it all is that in spite of the relentless attacks on this Point, India has managed to preserve its high truth. But a deeper scrutiny of its history of the past two thousand years helps us to appreciate that first the attack was so-called spiritual, or in the realm of the yogic realisation proper. Then it passed on to the more tangible aspects such as the astronomical/astrological divide, the life of renunciation in contrast to the ‘worldly’ life, and so on down to our times and the division of secular and non-secular and all the confusion this separation engenders in societies which have something of those ancient roots intact.

In the vision and lived experience of Unity and Oneness, these stark divides are non-existent. Another example is the Ashramas, or the four stages of life: childhood, youth, householder and recluse, or retreat to the forest and a life dedicated to the inner pursuits. This simplified version of life was again a means to convey an integral realisation. After all, the stages were taken from the cosmic sphere, as all else in the Vedic Seeing. And in that wheel we do find the four quarters related to these very stages. Therefore, while utilising the circle as the backdrop, divided into these four periods of one’s life, again the message was driven home that time held the key, but that each segment was contained in the one vessel. As time unfolded the inner essence from the seed, these different stages found expression.

Important to note, however, is the fluidity of the design, a key feature which has become lost over the ages and the usual hardening has crystallised the moving sphere into a set and fixed pattern, more often than not presenting the individual with an ‘ideal’ which he or she cannot possibly attain.

Gheverghese’s book gives us a rather clear confirmation of my contention that the spiritual realisation preceded the subsequent decline which became visible in various areas of the collective life. This is especially confirmed precisely by the time factor. From his reading of the situation, based on the approximate turning points in the evolution of science in the subcontinent, we are able to appreciate that something occurred right at the time I have pinpointed on the basis of an understanding of what that new realisation brought into the civilisation. This period was the time of Gautam the Buddha, as well as the rise of Jainism. But it was also the beginning of the Age of Pisces, or 234 BC. It is important to note for our study that this is considered to be the period, covering perhaps half a millennium, when, as Gheverghese explains, ‘…The resulting decline in offering Vedic sacrifices, which had played such a central role in Hindu ritual, meant that occasions for constructing altars requiring practical skills and geometric knowledge became few and far between. There was also a gradual change in the perception of the role of mathematics: from fulfilling the needs of sacrificial ritual, it became an abstract discipline to be cultivated for its own sake.’ (Ibid, pp. 250-251.)

Thus, we note that when that earlier central perception was lost, around which hinged the geometry and mathematics of those days, the emphasis shifted and mathematics became more ‘secular’. It was no longer oriented to the construction of the Vedic altar (‘vedi’). And it was most probably during this period that the shift from the Earth-oriented measure of the solstice to the constellational sphere took place, in exclusion of all the rest. Thus, in the 6th century Varahamihira corrected the Hindu calendar, according to scholars, so that the precessional point would be more ‘accurate’. But this accuracy lost sight of that earlier perception, and with it an entirely different orientation.

The rediscovery of what has come to be known as ‘Vedic Mathematics’, which I have discussed earlier, highlights a very important shift that came about in the period we are analysing and which has become fully consolidated in our times. I refer to the fact that in the ancient system the striking aspect of the sages’ mathematics is its character of Unity. That is, the underlying principle of all Indian philosophy and yoga was reflected in that earlier arithmetical system by the fact that sums or other processes were carried out on the basis of a reference to a whole and undivided factor. As Gheverghese points out in his analysis of Vedic Mathematics, ‘…There are benefits from looking at a number not just as itself, but also in relation to a suitable base’ (ibid, p. 248, italics mine). This means that an operation was always carried out by referring to a whole, a unity, clearly reflecting the then consciousness of unity enjoyed by those who engaged in these sciences for purposes other than just as an ‘abstract discipline’.

To my knowledge, no one has cared to draw the connections I am making here. Perhaps because there is a rejection a priori of the idea that these more material and practical processes were preceded by the spiritual realisation. And that this yogic shift had the inevitable result of producing its effects in many areas of the civilisation’s cultural expressions. Indeed, most would consider that the shift I refer to was actually a progress and reduced the ‘superstitious’ content and paganistic animism to some extent; or that this signified a greater sophistication. Or else we read time and again that this development which was introduced or accentuated by Buddhism, was the answer to a growing predominance of the Brahmin caste and its suppression of those lower down on the echelon. However, if we study the matter deeply on the basis of the effects such a spiritual realisation necessarily produces, we realise that superstition must follow in the wake of a loss of an ‘eye that sees’. For it is when the ability to read the forms Nature produces on the basis of the true and higher Knowledge that those empty shells, as it were, become the property of the Cosmic Ignorance – i.e., the undivine Maya, or the lower Prakriti divorced from Purush, or Form devoid of sense; and this ‘empty space’ is then usurped and becomes the habitat of the Cosmic Lie. This separation, this divide is what characterises the Cosmic Ignorance. It is what produces rigidity and the fluidity mentioned above is lost. That hardness then becomes the fixed denominator of caste and affects so many other crucial areas of life. We see this clearly reflected in Varahamihira’s Brihat Samhita, a text which carries all the characteristics of that hardening, for by then that Vedic realisation had become a thing of the past.

There was one area, however, that retained much of its pristine quality. This was architecture, namely of temples.

The Eternal Mountain

I doubt that it is possible to find an architectural form which reproduces in stone with such exactitude the deepest essence of a philosophy as we find in the Hindu Temple. Every aspect of the structure illumines the profoundest contents of the Veda. Insofar as the axis is the most important feature of the structure, along with and correlated to its alignment, I shall discuss this aspect of Vedic sacred architecture in depth. In so doing, the  purpose will be to highlight the precise manner in which these paramount features of the art have been carried over into our times. This transposition involves not only the Mother’s vision of a contemporary version of the ancient Seeing in precisely the plan of a temple, but also a certain mythological content with its equally exact symbolism. For the two go hand in hand in the true Act of Seeing.

The main focus is on the central axis of the temple and around that ‘churning stick’ the mountain takes shape. The Hindu temple is thus a most exact description of one of the most important of all Puranic myths, the tale of the Churning of the Primordial Ocean. Each Hindu temple, constructed anew today or standing in our midst from antiquity, reproduces this tale, with all that it signifies for a Capricorn-rooted civilisation.

Thus that axis is the pivot of Mount Meru, the churning stick with the serpent Vasuki wrapped around and tugged at by the Asuras and the Devas, the titans and the gods. Again, this appears to be a simple tale, primitive and quaint. Yet I am obliged to state that it contains the highest content of cosmological knowledge of our Age. And furthermore, that it is practical and applicable. On the basis of a comprehension of its multiple meanings we can discover our true purpose as a civilisation founded on a Vedic content, and the role India must play in this and the next millennium.

But this axis is not reserved for temples solely. We find the same content in all the ancient art forms of the subcontinent which are still practised today. It is found preeminently, so easily recognisable, in music where the drone is the axis, or the silent Sound out of which all sound arises and sustains itself. The drone is the churning stick, the immobile Centre which supports the action and movement of the raga, which permits a controlled expression to evolve. Or rather, which roots the experience (the raga) onto or into this Earth, just as Mount Meru is the physical India, the immobile centre of the globe, without which the same control in the evolution could not exist. Time could not function for us in the manner I have demonstrated in these pages without the axis of Mount Meru as a physical reality rooted into the planet’s very being.

I repeat, this was carried into all the other major art forms. In iconography it is especially evident but no less in dance. Bharatnatyam, for instance, is entirely based on this fact: the function of axial alignment. S. V. Rajee Raman has mentioned this in an article on the subject of Indian dance in the 14.2.1993 Sunday Mail.


‘Indian dance seeks to depict the perfect point or moment of balance along the vertical medium (brahmasutra), so much so that all movements emerge from and return to the sama or point of perfect balance akin to the samabhanga of sculpture. Indian dance concerns itself with movements of the human form in direct relation to the pull of gravity. No one has dared to challenge or change this.’

Clearly, given the fact that it is the same Mount Meru the dancer is called upon to reconstruct, and that this is the essential message of the Veda, it is obvious that to be faithful to this singular cosmic content the dancer must respect this feature and indeed it cannot be changed.

Dr. Stella Kramrisch, in her comprehensive study, The Hindu Temple, has also emphasised the special importance of the mountain symbol and its central axis in her analysis of the content of the Hindu temple. I shall quote extensively from her chapter, ‘The Image of the Mountain and the Cavern’, to help the student appreciate the manner in which the new cosmology has incorporated the most ancient Vedic knowledge which we still find preserved in India today. As far as temple architecture is concerned, this is especially true of Tamil Nadu where Aeon Centre of Cosmology is located. Kramrisch writes,

‘Meru, Mandara and Kailasa are the first three names amongst the twenty types of temples described in the early texts, the ‘Brihat Samhita’ and the “Matsya Purana’; all three are names of the Mountain, which is the axis of the world; that is Meru, the pole of this earth; Mandara as churning rod, planted on Vishnu, the tortoise, during the Satya Yuga, the first world age after the great commotion; and Kailasa, seat of Shiva, in the Himalaya. In these names rises the temple, the image, the aim and destination of this world edifice.’ (The Hindu Temple, Motilal Banarsidass Publishers)

In a footnote to the above, Kramrisch mentions a series of inscriptions, dating from the 5th century of our era, which extol certain important temples as the Mountain. Of particular interest, specifically related to our study of the importance of Capricorn as the high noon point, or the Cosmic Midday, is an inscription at Deopara in which, to quote Kramrisch, ‘the high temple of Pradyumnesvara is compared to the (central) Mountain on which rests the sun at midday [italics mine], and this is the only Mountain worth mention among all the mountains’ [Ibid].

Indubitably, this provides proof that the cosmological content of the Hindu temple rested on knowledge of the zodiacal sign Capricorn, the sign of the ‘sun at midday’, and its singular importance in the destiny of India, given its revered place in the body of Vedic knowledge. But what is important to note is that Mount Meru, representing India and Capricorn in the Hindu temple, is not just a geographical location. Its primary significance is its connection with the cosmos. That is, what is really being depicted is the uttarayana, or the higher hemisphere of the celestial sphere. The peak of the Mountain would thus be the uppermost northern sign of that hemisphere, Capricorn. And within the sign the peak is the 15th degree of the full 30 which each sign of the zodiac contains. In other words, the Hindu temple was concerned with capturing this cosmological fact in stone, with connecting the structure to that heavenly sphere, or with bringing that sign to Earth, with all that this act signifies in the ‘marriage of Heaven and Earth’.

Mount Meru is also Kailasa which is Shiva’s abode. In his marriage to Parvati, a hierogamos still celebrated with great fervour throughout India today during the main festival to Shiva, the Shivaratri, Shiva is that ‘heaven’ and Parvati is that ‘earth’ made sacred by this divine commingling.

Kramrisch discusses at length the ‘verticality’ of the superstructure of the temple which is devised in such a way as to emphasise the mountain imagery. Then, she passes on to the interior, as if one were penetrating the mountain itself, to discover in its innermost recesses ‘a cavern’. In the Vedic terminology, this is known as the Garbhagriha, the womb-house. She writes,

‘Within it and below the superstructure is the Garbhagriha, the ‘womb of the house’, a small chamber, square, in the majority of the preserved temples, and dark as a cave in a mountain. It is the innermost sanctuary…’ (Ibid).

The author stresses the fact in her penetrating analysis and compilation of the ancient texts that from this ‘womb’, similar to the seed or bija, the entire temple develops:

‘The seed is deposited at night in the womb of mother Earth, as Garbha, a germ of the temple… In the vertical, in the upward direction, which is that of growth, from below,…the power of germination lifts as it were the lid of the Garbhagriha… The Garbhagriha is the nucleus of an all sided increase on the outside, in the horizontal, a stepping forth from the dark interior into expanding bulk and multiplicity of form and meaning . . . ‘  (Ibid, p. 165).

The two important universal directions are emphasised here – vertical and horizontal, or contraction and expansion. In the new cosmology, contrary to the connection Kramrisch seems to be drawing here, contraction is related to the vertical direction by way of Involution; expansion relates to  the horizontal and the Evolution. But the important point to note is that in the Vedic temple we find centrally incorporated these two directions. In the original plan of the Mother’s temple, the same directions are emphasised.

In the next section entitled, ‘The Superposition of Shapes along the Vertical Axis’, Kramrisch turns to the fundamental importance of the vertical axis in the temple design; indeed, she makes it clear in her analysis that the question of the central axis from the Garbhagriha, cutting through the peak of the superstructure – or the apex of ‘the mountain’ – is common to all Hindu temples and that it is the single most important element.

‘On this vertical axis are threaded the levels of the building, its floors (bhumi) and profiles, their projections and recesses. Expansion [in this instance equated with the horizontal] proceeds from the central point of the Garbhagriha, in the horizontal, in all directions of space; this spread with its particularisation is gathered up towards the apex; the broad mass with its many forms is reduced to a point,…beyond its total form… Its mass diminishes while it is drawn along the vertical to a high point, straight above the centre in the dark small space of the interior…’ (Ibid, p.167).

Further on she writes,

‘Symbols such as the vertical axis or pillar along which the varied forms are threaded on different levels or the cave in the mountain, and architectural forms such as the convergence of ascending lines which connect the perimeter of the building with the end of its vertical axis, or the various shapes of the superstructure, these and other images and forms constitute the symbolical and concrete structure of the temple. The temple under the name of the mountain resembling it by its peaked form, is always the One Mountain, an image of manifestation in its hierarchy along the central axis of being. This axis passes through all the strata of existence and shows them linked to the highest point, at different levels. From the highest point the line passes in the centre and pierces the ground in the middle of the Garbhagriha where the Linga or image is. From the perimeter of the (temple) towards its highest point rises the bulk of the building, a vesture of the central axis, in its folds and throughout its extent, it is an exposition of the total meaning of the temple in the particular application to each single spot.’ (Ibid, p.168)

My purpose in quoting Stella Kramrisch in detail on this particular aspect of the Hindu temple is the need to establish certain focal points of reference so that we may recognise these same elements in the contemporary experience. My intention is to demonstrate factually the precise manner in which the Vedic Dharma is reestablished. As stated earlier, this is achieved exclusively on the basis of that same Act of Seeing which the ancient Rishis made use of in their foundation-laying of what we know as Hinduism today. The temple which ultimately emerged from this act, reproduced throughout the centuries and across the breadth of the subcontinent, is veritably a Book of Knowledge. Each one contains the detailed Knowledge of the most essential features of the Vedic experience.

For the Hindu, therefore, the temple is not merely a place of worship, a place for congregating, a stronghold of the priesthood, the Bhramin caste, or whatever. The Hindu temple is a vibrant documentation of the seed of the Veda, and the power, it is most important to note, which is generated from a scrupulous adherence to the sage’s specifications regarding the measurement, design, orientation and materials employed in the man-made construction which allow it to serve as the vessel for certain cosmic energies of a particular order to be deposited on Earth.

There are thus several elements to be noted for the purpose of demonstrating the manner in which a true reestablishment comes into being. First is the Mountain symbol, then the Cave, or garbhagriha at the centre of the Mountain, and finally the Vertical Axis rising to the top through the centre’…like a hollow reed… This hollow reed passes through its centre. The pillar inheres in the (temple) which is the universe in a likeness. The Pillar of the Universe, the Axis Mundi, inheres in the World Mountain…’ (Ibid, page 175). And, of course, this ‘pillar’ is Skambha.

The reestablished ‘Mountain Axis’

In 1970, I wrote The Magical Carousel. The book was the fruit of an ‘act of seeing’, a veritable projection onto the point between my eyebrows, as if there was a screen therein on which this vivid projection took shape. The result was a contemporary myth, conforming to all the demands of this type of oral and literary creation.

I will quote portions from Chapter 10 of this story, precisely the chapter describing ‘the land of Capricorn’. In so doing, the student will be able to appreciate that indeed the Veda is based on an Eternal Truth, a sanatan dharma, in as much as the Act of Seeing occurred well beyond the borders of subcontinental India and at a time when I had no knowledge of all the intricacies of the Hindu temple, much less its relation to the Mountain, and, above all, to the zodiacal sign of Capricorn. Yet it will become more than clear from the portions quoted that a certain timeless dimension opened its doors, or drew aside its veils and allowed me to see. In so doing, an act of reestablishment occurred in the domain of myth, so essential a feature of Vedic culture.

Chapter 10 is entitled. ‘The Universal Mother, Conquest and Crystallisation in Matter’. It begins when the two protagonists, the children Val and Pom-pom, are transported by the heroic Centaur of the previous sign-land, Sagittarius, and deposited ‘at the border’, beyond which he is not permitted to go. It is the special boundary which the Aryan Warrior of old sought to cross in his quest, in his ‘journey’ to the top of the Mountain in the tenth sign-month. (We shall discuss the nature of this ‘border’ further on and its relationship to the Supramental Creation.) Once across the border and in the land of Capricorn, the children come face-to-face with ‘the Mountain’:

‘An enormous steep mountain rises before them, a majestic sight that juts up from the plains and stretches to the heavens. Silhouetted against the bright sky it would seem as if the mountain were living, actually breathing, for the shadows formed by the crests and crevices make it appear as the face of a very ancient and wise person.’ (The Magical Carousel, p.103)

This first seeing establishes certain facts which are contained in the Veda and in the New Way. To begin, we have the land epitomised in the Mountain symbol. Added to this is that it [this it?] is equated with the ancient sages, the ‘wise person’. This is the ‘One Mountain’ Kramrisch refers to in her analysis of the Hindu temple, the ‘only Mountain worth mention among all the mountains’.

The children begin to scale the Mountain and when they stop to rest, surveying the land below in the far distance they see a vast bed of water. There is a splash and ‘some sort of animal emerging from the water (which) they suspect to be a crocodile’. When this strange animal reaches the children, they realise it is a Goat with the tail of a fish – or the traditional animal-symbol of Capricorn. But mention of a crocodile in connection with the sign is significant in this type of spontaneous seeing. The Sanskrit work for Capricorn is makar, which is translated as ‘crocodile’. Referring to Kramrisch’s text once again, we shall see how pointedly this ‘crocodile’ surfaces in the garbhgriha of the Hindu Temple, and its precise relation to Capricorn, the apex sign of the uttarayana, or the ‘northern hemisphere’ of the ecliptic. In a footnote Kramrisch refers to the ‘water in the cave’,

‘The ‘water in the cave’ is in the Garbhagriha the water with which the Linga or image are laved in the daily rites. It passes from the image to a drain on the floor which traverses the middle of the north wall of the Garbhagriha, and leaves through a spout carved in the likeness of a Makara, etc. The water in which the Linga or image has been bathed is sanctified and therefore is made to flow to the north. The Ganges too is most sacred where its course turns northward. The northern direction implies an upward course, back towards the origin – high up in the mountains and higher still in the celestial region.’ (The Hindu Temple, p.171, italics mine.)

It does not require much special insight to recognise that this is specifically Capricorn emerging once again in a most precise manner in the interior ‘cave’ of the Hindu temple. Both the sign’s symbol (Makar), as well as the position of the spout in the north wall so that the sacred water is made to ‘flow northward’ echo two of the most important elements of the sign. But it is curious to note that in spite of these very obvious clues, indicating to the researcher where  to seek for the temple’s deepest significance and purpose – that is, the sign Capricorn – Kramrisch does not do so, similar to other researchers and scholars. Ignoring the Capricorn connection makes it impossible to render temple architecture a living art and eternally renewable. For it is Time, and in India’s case, Capricorn or the Makar Sankranti which hold the key to this renewability.

To return to our contemporary myth, the Goat-Fish (makar) carries the exhausted children further up the mountain and finally deposits them before a door which leads into the heart of the Mountain. They protest. They had wanted to reach the peak, but the Goat-Fish explains, ‘You cannot reach it by the outside. It is only through the inside that you may come to the peak’… (The Magical Carousel, p.105).

In view of the extensive description from Kramrisch’s work which I have quoted, precisely regarding the interior and the vertical axis leading to the top of the temple, or the peak of the mountain, these lines reveal that in penetrating the deepest recesses of the sign Capricorn, on which the Hindu temple is based, anyone, anywhere can see the form of the Hindu temple as devised by the ancient Seers, and that in its most essential details, the contemporary act of seeing will coincide perfectly with the experience of the earlier Rishis. But let us proceed with the story and the ‘ascent’ in the interior of the mountain.

The children do indeed experience the ascent once inside the mountain. But instead of reaching the peak, propelled by the Force they come into contact with, they find themselves.

‘….thrust into a solitary, isolated chamber of bare walls…Val and Pom-pom are at a point of utter despair when an insistent, continuous ticking is heard through the heavy silence. The sound increases and increases, becoming louder with each tick until it is right upon them and apparently in their very presence. They begin running round and round, passing their hands along the bare walls to make sure there are no secret doors and are soon at the point of exhaustion and collapse to the ground.

‘Lying there in complete stillness they become aware of a hole in the middle of the room, which seems to have been there all the while. The children crawl up to it, peer over the rim and down below they see an old, old man with flowing beard and long white hair, seated at a table with a huge book open before him. Behind him stands a great clock, unusual and unique for there are only three symbols drawn on its face: a minus to the left, a plus to the right and a circle in the middle. But there are no hands pointing anywhere as one would normally expect. The ticking is loud and strong now for it comes from this very clock.

‘As they gaze at the scene below, the old gentleman, table and clock slowly rise into the centre of the room through the hole.’ (Ibid, p.109-110.)

The essence of this Mountain chamber, so obviously the garbhagriha of the Hindu temple, also constructed on the basis of the mountain symbolism and Capricorn, is the Time-Spirit, or Mahakala of Vedic tradition. And this is Shiva. In the footnote from Stella Kramrisch’s book quoted above, the water which had been used in the inner sanctum of the Hindu temple and made to flow northward, was to bath the linga, an image sacred to Shiva. In our contemporary act of seeing it is precisely Shiva whom the children encounter, in the form of Mahakala, the Great Time.

In the desire to make this study non-speculative, I have quoted the above portions of The Magical Carousel in order to emphasise the point that in any attempt at reestablishment, the first prerequisite is the ability to carry out the same yogic process which produced the original Seeing. And this must be a spontaneous and non-mentalised approach. One cannot mentally create a myth, insofar as myths emerge from the fount of the soul and can be transcribed only on the basis of a plunge into this ‘cave’ in the mountain of one’s inner being, similar to a penetration as Val and Pom-pom have done into the interior of the Mountain where they meet the Time-Spirit who deciphers the script of their soul, that is, their destiny, by finding their page in the great Book of Life.

When this is accomplished, the Time-Spirit encourages them to continue their journey, to reach ‘the top of the mountain’ and the coveted vision of Omanisol, or the Universal Mother, essence of the very mountain itself. Or, the essence of creation. But to reach this Presence the children must do so through a shaft, a ladder of 99 steps, which carries them through the centre of the chamber to the top, as if it were indeed the ‘hollow reed’ Kramrisch describes as the vertical axis of all Hindu temples, leading through the ‘mountain’ of the superstructure from the garbhagriha to the peak. Likewise, in our contemporary Act of Seeing, there is a vertical axis which is the only means to reach the top of the Capricorn Mountain, and the divine Mother.

‘A woman sits before them.

‘She is clothed in robes that blend in colour with the mountain, in fact she herself appears to be a continuation of the mountain itself. She sits on the ground with legs crossed and covered by the robes, immobile and breathing ever so slightly, in a manner which makes one feel the physical life in her is suspended. Her face is not old but rather ancient, and her half-closed eyes reveal an understanding that is of the nature of the mountain over which she presides. Omanisol is cloaked in an aura of serenity and strength, of timelessness and intensity, which become a part of the children merely by being in her presence…

‘The mountain peak is enveloped in the rays of the brightest midday sun, which, however, Val and Pom-pom cannot locate in the sky. This vivid light makes it possible to see over an enormous distance, an unending stretch of land on all sides, revealing every type of landscape – dominated by the abode of Omanisol…’ (Ibid, p.111-112.).

What is described here is the land of Bharat Mata, our Omanisol, who is the centre of the World Mountain and from which central point one can see ‘an unending stretch of land on all sides.’ This is indeed India, Mount Meru, or the ‘churning stick’, that immobile rod or Axis Mundi. The analysis of the Hindu temple, presented by Dr. Kramrisch with many compilations from the ancient texts, tallies in almost every detail with the essential elements of the Capricorn chapter of The Magical Carousel. Inasmuch as my Act of Seeing was via the zodiac, a ‘journey’ through its twelve signs in the course of the year, I came upon the same Knowledge of old simply by penetrating the deepest recesses of the ‘sign-land’. What I discovered was the fundaments of the Hindu Temple in virtually all its details, at a time when I had no knowledge at all of Hinduism and its places of worship. Nor did I have any knowledge of sacred architecture of sacred geometry then. This too proves that the first step is the Act of Seeing, rather than the dry study of architecture and geometry. That is, devoid of that Vision, that Sense, these disciplines are simply academic exercises. They arise in the mental plane and bear no resemblance to the Vedic experience.

The point of the above is of course to demonstrate how the act of reestablishment of the Vedic Dharma takes place on the basis of a renewal which respects the essential Seeing but has the power to carry that experience into the present in an organic, harmonious process which is bereft of even the slightest tinge of dogmatism, rigidity and fossilisation. Time moulds the vision into the contours of its eternal present and  influenced by the circumscribing conditions at any given moment. But central to the experience is the Evolutionary Avatar.

In The Magical Carousel it is the Avatar whom the children meet in the person of the Time-Spirit, for indeed the Avatars of Hindu tradition are known to be offspring of the Time-Spirit. But in this myth the form taken is specifically that of Mahakala because this is indeed the 9th Manifestation and therefore the Evolutionary Avatar of this sacred period of the eternally revolving Wheel is the 9th, who embodies the essence of that very Time-Spirit, or Shiva. And indeed, true to the Act of Seeing, it is Sri Aurobindo who appears before the children, the ‘old, old man with flowing beard and long white hair’.

The vertical axis, or the ladder of 99 steps, offers another clue to the Avatar. Apart from being that central shaft of the Hindu temple, in this case the ‘measure’ is 99. Indeed, when I did come to India, to the very abode of that Time-Spirit in the form of this 9th Avatar, it was in 1971, or in Sri Aurobindo’s 99th year. Joined with him in this renovation of the Divine Veda is the Mother. In our contemporary Act of Seeing it is Omanisol, the essence of the Capricorn Mountain. These two Beings are connected in the story by this ‘measure’ of 99. And indeed, the only way to the mountain top is through the centre, the interior dimension of being, a truth captured in every Hindu temple from time immemorial.

We have seen how reestablishment is carried out in the dimension of myth, so essential a feature of Vedic culture and contemporary Indian society. Now let us turn to the other facet of this Reestablishment, that of the actual temple plan. Or the Vedic Temple made new for this 9th Manifestation, respecting, however, every aspect of the old and ancient Way. Indeed, carrying that earlier Seeing to unimaginable heights of unparalleled splendour. This is not a fundamentalist’s imposition or a revivalist’s frenzy. It is simply Veda, the eternal Truth, eternally renewed by the Evolutionary Avatar – a phenomenon unique to India.

One Journey, One Calendar

Thea, A Delegate’s REPORT on the First National Panchanga Ganitam Conference, 30 December, 2010,

‘I am hearing only the word uniform, uniformity.
But this call is not Vedic or Hindu. It should be UNITY.
There is a vast difference between the two.’

‘You [Nirayanis and astronomers] are talking about
two different things, measuring in two different circles.
You are measuring in the Precession of the Equinoxes
[sidereal circle] which can NEVER be used
for temple matters and horoscopes.’

‘I have an important announcement to make:
about 60 temples in Tamil Nadu have just celebrated
the Makar Sankranti exactly on the December Solstice,
as per the ancient tradition. The trend is obvious….’

‘This Nirayana system has produced chaos.
A cosmic system for sacred observances
that produces such confusion cannot be the right one.
The true system produces order and unity, never chaos’.

Astronomers must tell us why they displaced
the tropical zodiac and pushed it to the outermost reaches of space,
why they eliminated it from time reckoning…

Interjections made by
Thea (PNB) during the debates.

The recently concluded Samelan at the abode of Sri Venkateshwara in sacred Tirumala reached certain conclusions by decision of the organisers. Going by the resolutions passed and the press reports the next day, it would appear that there was ‘unanimity’ among the attendees. Actually the truth is quite another. While it was true, as the Chairman remarked in his closing comments, that there were no fights and shouts and walkouts during the conference, and peace can be said to have prevailed throughout – in my view that peace was more like sleep.
What was obvious to many is that there was an agenda set in place beforehand; and some delegates told me, when I asked what resolutions they thought would be passed, that the resolutions were ‘already decided’. That is, they were not to be the result of the debates and the points raised by the distinguished speakers, who were imminent astrologers, astronomers and scholars. They seemed rather to have come out of a void.
The deciding body consisted of noted Sancharacharyas and Swamis, heads of various prominent Mutts. They presided. They decided. But in my view the result was as discouraging as it was revealing. The only ‘resolution’ arrived at was to maintain the current Nirayana Panchanga (ephemeris) system intact but to eliminate what I call the Ayanamsha Chaos. They resolved that ‘scientists’ would determine the correct Ayanamsha and a core committee would be constituted to ensure that this was followed throughout India by all. Thus, the desired uniformity would ensue so that the ever-louder complaints of the Hindu Samaj concerning the discrepancies in temple and festival timings, due to the many Nirayana Panchangas in use, would be eliminated once and for all. Further, they resolved that the Union Government should issue a national Panchanga based on this ‘correct’ ayanamsha that the astronomers were requested to discover.
This entire conference, that could and should have been unique in the history of Hinduism, revealed itself to be just a non-starter. There was no real concern about the root of the Ayanamsha Chaos, nor how it should be solved on the basis of the true cosmology that we find in the sacred Tradition. There was no effort made to understand that ‘uniformity’ would never come about in temple timings and horoscopy because of the vested interests of each Nirayana almanac publisher. One told me that his family had been publishing their almanacs in Tamil Nadu for 120 years and that it was the most widely circulated. Similarly, there were a dozen or more publishers, each with their own ayanamsha based on their ‘unique’ and ‘correct’ calculations. Most considered that the quantity of correct predictions based on the respective almanacs entitled theirs to be selected for the national ephemeris.
But the committee, with the verdict of learned astronomers in hand, was committed to bring uniformity in the matter, and therefore in one stroke it did away with all these vested interests, obliging them to consider the greater good of the Samaj and how some sort of display of unanimity was to be presented whereby these legitimate concerns would be addressed. However, it needs to be noted that the Nirayana ephemeris publishers thrive precisely on their differences, their uniqueness. If they are truly obliged to fall in line and adopt a single ayanamsha, that difference and uniqueness disappears; and with it their claim to a greater success story.1

The divide-and-rule plague
Mention of Tamil Nadu brings to mind a puzzling concern, for me at least. The conference was supremely well organised, the amenities and care of the delegates’ every need was superb and well appreciated. Everything was done to see that the delegates could concentrate with undivided attention on the issues and not be bothered by material concerns. Included in this and for the benefit of speakers and attendees, numbering close to 150, simultaneous translators were on hand. There was a translator for English, Hindi, Telegu, Kannada and Sanskrit. Being from Tamil Nadu, my attention was immediately drawn to the fact that there was no Tamil translation available. This was strange. It was made obvious when at the time of the inaugural addresses Sancharacharya Sri Jayendra Saraswati of Kanchipuram had to speak. His first comment referred precisely to what I had noted, that he would have to do so in Tamil without the benefit of a translation.
I was puzzled for various reasons. Surely there would be many delegates from Tamil Nadu who might be expected to speak in their mother tongue, especially several holy men from the State; therefore a simultaneous translation would be required, as for all the other languages. I questioned a fellow delegate on this peculiarity. His reply was that perhaps Tamil would not be necessary since ‘all the delegates from Tamil Nadu would speak in Sanskrit’ (as almost all the other speakers had done, in fact). However, the two revered Acharyas, one from Kanchipuram and the other from Coimbatore, did not. They preferred Tamil. In fact, the event was under the auspices of the Hindu Dharma Acharya Sabha which is headed by Swami Dayananda Saraswati whose own ashram is in Coimbatore, Tamil Nadu, the venue of the recently concluded International Tamil Sangam where the excellence, the antiquity and the value of the ancient tongue was extolled. (The Swami himself did not attend due to indisposition, it was announced.)
This bizarre situation alerted me from the very first day that something strange was afoot. Of course it could not have been an oversight in such a carefully arranged gathering. Was it deliberate? Could it possibly have been a tactic to oblige the Tamil contingent to speak in Sanskrit? If so, why?
This raised a series of questions in my mind. Residing in the Tamil country for 39 years, I have long known of the dispute between Sanskritists and Tamil Scholars regarding the fact that both are equally ancient – and sacred, in my view. I have been aware of the rejection by contemporary Tamil scholarship of the Rig Veda, for example, because it is considered to be an historic document describing the Aryan invasion and conquest of the Dravidian land and the subjugation of its people by the ‘invading Aryans’ from the north. Sanskrit is considered by Tamil nationalists to be a northern imposition because the language of the Rig Veda is Sanskrit. Therefore, if indeed there was an ulterior motive to oblige Tamil speakers to use Sanskrit, which of course they could easily have done, bespeaks a certain arrogance; that is, assuming the intention was to oblige Tamils to fall in line. And it seems inconsiderate of the sensitivities of those of us who had come from Tamil Nadu to this landmark conference.

The message of the eclipse
I was forewarned of what to expect by astrology itself, though I doubt that any astrologer present at the gathering would be in a position to understand what the most unusual celestial configuration meant that took place just a few days before the onset of the conference. There was a lunar eclipse exactly at the time of the December Solstice – which in the thesis I presented is the true Makar Sankranti. My colleagues at the Samelan, however, would not have paid any attention to the event because they disregard the importance of the Solstice by having ‘separated the inseparable’, as I explained in my paper. They distanced the Makar Sankranti from its ancient ecliptic/tropical zodiac position by 23 days. Therefore there was no cause to take note of the eclipse as in any way connected or pertinent to our discussion. But since this occurrence was so exactly timed, and since it occurred on the very day I set out for the conference, I realised that astrological lore itself informed me in advance what to expect.2
Indeed, a shadow would cover the Light. There would be interference in its transmission, exactly as seen in the sky at that most fateful eclipse. The astronomers present at the gathering constantly demanded that accuracy would come about (only) by mathematics coupled with physical observation. But, if one does not understand true astrology, one observes but DOES NOT SEE. Thus, not one was alerted, though eclipses are supposed to be important in astrology. However, unknowingly I did throw the event out into the open when I innocently made an announcement to the delegates: Sixty temples in Tamil Nadu have just celebrated Makar Sankranti together with the Solstice in Tamil Nadu.
One of the scientists or Nirayanis immediately countered with a statement to the effect that they were not celebrating the Inseparable but rather the eclipse. I responded that his information was not correct and further that ‘the trend was obvious’. In fact, over 30 temples in the State have been celebrating the Sankranti and other festivals according to the ancient tradition for several years, thus his argument was fallacious. But I did not realise at the time that this very fact might have been the impetus given to hold the conference: the Tamil Nadu trend-setting must surely be disturbing. (Could this be another reason why Tamil was eliminated?)

[4.1.2011. After seeing the video of the exchange referred to above, I realise that the delegate countered my statement by saying that the reason for the Solstice celebration by the 60 temples was because of Arudhra Darshan, a Saivite commemoration to Nataraj. This was not the case regarding the 60 temples in Tamil Nadu I referred to. That the two happened to coincide because of the lunation at the time of the Solstice, which occurred in a particular nakshatra, was correct, but it had nothing to do with the official Makar Sankranti celebrated by the temples. And even the nakshatra may not have been accurate because of the Nirayana calculations. The delegate mentioned uttarayana in this context, again exposing the fact that the true astrological tradition is unknown in India today. Uttarayana comes DIRECTLY from the tropical zodiac. It is the NORTH GATEWAY, which all astrologers know is Capricorn/Makar. The Tradition goes further to state that this ‘highest point’ is Cosmic Midday, for which reason the Sun ‘casts no shadows’ and is hence the sign of ‘shadowless’ Satya Yuga. Further, as per the new cosmology, Uttarayana and Dakshinayana (north and south gateways) are, what I call the Axis of Evolution – hence extremely important for the Earth; and known only when the Earth’s tropical ecliptic zodiac is the measure. [See video link]

There is a deeper meaning in this eclipse which I doubt that any of the astrologers present would have grasped. An eclipse is supremely important – but only if the astrologer has the wisdom to see connections between events, to perceive as the ancients did the ‘correspondences’ and ‘equivalences’ involved. Therefore, when an eclipse draws these subtleties together into the physical event, the result is that indeed a shadow will cover the Light; but, as in the present case, it is focussed, consolidated, compacted and able to be measured. This is its supreme beneficence because it means that finally the issue at hand is to be dealt with, a certain maturity or ripening has occurred and Time can serve as ally precisely to draw out, to expose the Shadow; and within a prescribed time frame the Light will reappear in even greater glory. An eclipse, when rightly understood, conveys this message to a true astrologer. In other words, this too shall pass…

Misinterpretation of the Rig Veda and the Ayanamsha Chaos
I do not agree with the general interpretation of the Rig Veda as an historic document of the early struggles between peoples of the subcontinent. I know this not through Sanskrit but as a practitioner of a process the Rig Veda describes very minutely, which reveals it to be a sublime collection of praises extolling a secret initiatic doctrine. It has nothing at all to do with Aryan versus Dravidian. I am not at all stating that conflicts and conquests did not occur, only that this is not the content of the Rig Veda.
But who can understand the Rig Veda? The Sanskritists who spend a lifetime pouring over the hymns know very little of its rahasya, the most supreme Mystery of all. And it is universal, eternal, not reserved for one ethnic group or country or even only for one conversant in its language. The paper I presented at the conference makes the point abundantly clear.
Thus, this masterful collection has become one more tool to divide-and-rule, just like the Nirayana calendar does: it divides and can never unite. More importantly, the Rig Veda holds the answer to the current calendar conundrum. By following its precise precepts the correct method for time reckoning could immediately be established. And this would satisfy both sides of the divide because it was the calendar used in both the Vedic and Sangam eras. This would instantly allow for a certain integration to come about. And it would be UNITY, not mere uniformity which can never resolve the issues at hand. Furthermore, there would be absolutely no need of ‘corrections’. There is only one ayanamsha in the ancient system – but of course this would sit wrongly with vested interests.

Gender bias?
I was the only white person attending and the only woman delegate. This had its pros and cons. It was positive in that it drew the curiosity of some of the members who did listen carefully to my reading. But to be honest and assessing the entire unfolding by hindsight, it was a miracle that I had been invited at all to what I realised was a tightly knit community of Sanskritists who would not care to listen to any contrary argument, much less from a woman. Indeed, my gender did produce complications, such as that I could not be seated next to the Sancharacharya chairman on the dais because ‘you are a woman’, it was apologetically and politely explained to me. This was not an issue for me and I promptly obliged by changing my seat away from the holy man. Similarly, when shawls were handed to each speaker by the Sancharacharya, mine was given to me and not placed on my shoulders, as for all the others. This too did not bother me, nor did I seek to visit the temple, knowing that foreigners are not allowed. I respect tradition in these sensitive matters, though I may not always agree.
But what I did disagree with was the treatment I was given as an invited speaker. I was informed that I could speak only ‘for ten minutes’. In the midst of my reading before what seemed to be an interested audience, a note was handed to me. It read: Your time is over. I could not, therefore, read the final portion consisting of several visual aids which reinforced my thesis considerably. Sadly, I had to conclude by apologising to the attendees. Afterwards, many requested hard copies of my paper, including the presiding Sankaracharya chairman himself, while his aide informed me that they would be bringing out a souvenir of the event in which my paper would be published in full, ‘every last word’.3
All the other speakers took at least 30 minutes, some even far more. Why only 10 for me? If this had been only my fate I would have attributed it to my gender, but as I later learned the panchanga publisher of a similar school as mine, Lokesh Darshaney, had also been given only 10 minutes.4 Bold as I am, I pressed on and spoke for perhaps 20 before I was halted, but not before my point had been made. Happily, it brought the assembly alive and thereafter the real issue took centre stage and intense exchanges followed.
What I learned was that this contrary voice was sought to be silenced. Indeed, no mention was made of these contrary views in the resolutions; it was as if they did not exist. In fact, though I repeatedly challenged the astronomers present, who I consider to be misleading the public and for which I provided sound cosmological proof, NOT ONE RESPONDED to prove scientifically, according to the science they have imposed, any inaccuracy. For the truth be told, they would have been committing the sin of Defending the Indefensible. Since this is the indefensible foundation on which the ‘scientifically accurate’ Nirayana Panchangas are based, of course I had to be silenced.
Immediately after my interrupted reading, the next speaker stepped on to the podium. I am told by various listeners that his very first words were: This is science, not Veda.
Well, this is the crux of the problem as I presented it: science not veda. That he felt comfortable making this statement in reply to my argument, and that too before the august assembly of holy men, indicates better than any argument I could make just how far the Dharma has been corroded, just how much disintegration has taken place.

Toward the very end of the conference I sent a note to the chair requesting just a few minutes to address my colleagues, since I had not been allowed to conclude my paper. My request was denied. So, I reproduce here what I wished to read then. After three days of listening to the deliberations of the learned men, this was my honest assessment:

I have only a few words to say as this august gathering is brought to a close. My intention was to read the last part of my paper with its visual aids. But now I realise that to do so would be simply self-gratification and indulgence. It pleases me to sing the harmonies. It is what I was born to do, and indeed it is so very pleasing to sing praises to the Mother through her universal harmonies. Those praises, which should be the aim of every astrologer, are found, experienced, lived when one rises above Mind, when one enters the Divine Consciousness.
The deliberations I have been listening to of the learned men, particularly the learned astronomers, have not arisen in the higher consciousness. They are only from the realm of Mind, and when one is trapped in the realm of Mind, there is, in the best of cases, compromise or consensus until some form of resolution is hammered out. But that will not solve the most important issue ever to face the true Vedic/Sangam tradition.
Astronomy is right when it abides in its rightful place. It is not right when it seeks to decide matters above Mind because solutions can come in this essential calendar matter only when we break free from the mental cage and soar above in the higher realms of consciousness.
There one finds no mental formulas, no compromises, and certainly no chaos, as is now the case. The Nirayana System, born of Mind, has produced what the mental consciousness can only produce when pressured: chaos. To know what the Rishis knew we must find that higher consciousness which lies beyond the reach of the astronomers here, and throughout the world. The right calendar for the Hindu Samaj exists, it is, it is eternal, even as the Dharma is eternal. But to reach that luminous kingdom of the Sun we must turn to the Sun, our luminary. There we find the answer – in the solar regions. There the Calendar of Unity exists eternally.
All we have to do is to turn to the Sun of our solar system and refuse to lose ourselves in the Beyond, as the Nirayana system forces us to do. In our Sun lies the answer – and it is the solar calendar that unifies and never gives rise to the Ayanamsha Chaos of today.
I beg of you, rise to the occasion for the sake of the Santana Dharma, rise above Mind to the solar world, to Swar.

_______________________________
1
 While deliberations were on to hammer out the final resolutions, an attendee reported to me that he overheard someone in the group exclaim, ‘And don’t let that lady speak!’ He was amused.

2 From NASA: ‘This lunar eclipse falls on the date of the northern winter solstice. How rare is that? Total lunar eclipses in northern winter are fairly common. There have been three of them in the past ten years alone. A lunar eclipse smack-dab on the date of the solstice, however, is unusual. Geoff Chester of the US Naval Observatory inspected a list of eclipses going back 2000 years. “Since Year 1, I can only find one previous instance of an eclipse matching the same calendar date as the solstice, and that is 1638 DEC 21,” says Chester. “Fortunately we won’t have to wait 372 years for the next one…that will be on 2094 DEC 21.”‘

3 Given the unfolding of events, I doubt this will happen. Therefore, those interested will find my full paper at the end of this report, and also on our blog: www.puraniccosmologyupdated.com. At the concluding session certificates were given to the participants. Where it was printed after the scholars name, ‘presented a research paper on’, those words had been crossed out in mine. I was acknowledged as present only.

4 Darshaney publishes annually a thorough Sayana Panchanga in Hindi: darshaneylokesh@yahoo.co.in. Within the next few months there will be a similar Panchanga available in Tamil/English: SIVA EMPORIUM sivaexpo@md3.vsnl.net.in

_______________________________

Appendix

The above is the cover of a brochure distributed by the organisers to all the delegates. In this one diagram we see the entire problem encapsulated – particularly when we compare it to the similar diagram in the last part of my paper (which I was not allowed to read). However, the difference between the two is striking. In mine (page 8) the centre is FULL. We see the Tropical Zodiac, exactly where it belongs – central – the same as in the Sangam and Vedic Ages; filling the void, so to speak. It is the void displayed in the above that tells us everything we need to know. This is the graphic that explains the ‘scientific imposition’ on the Dharma: THE CENTRE IS EMPTY. It is the very same imposition which allowed for colonial powers to subjugate and humiliate this sacred Bhoomi.
Science, as the organisers’ diagram reveals, pushed what we find in my diagram out from its rightful place and into the constellations, a fact for which not one of the astronomers present at the conference had any explanation. This is clearly demonstrated in a comparative study of the two: the Tropical Zodiac has been thrust out into the Beyond; their 12 names (Sanskrit) have been entered outside and around the constellations. With this one act all legitimacy of the Earth’s own measure as a result of her rotation around the Sun has been swept away, pushed out into far distant space where it does not belong, bearing no relevance to our temple matters and individual horoscopes.
The error, grave indeed, is even demonstrated by the fact that the inner circle of the organiser’s graphic is not the natural fourfold division we find in mine. It is gone, the zodiac is gone, bereft of the Equinoxes and Solstices – and so is all the higher knowledge.


When Knowledge is absent superstition emerges. Ironically, science is supposed to save Hindus from the bane of superstition. Instead, as these comparative diagrams explicitly reveal, it is SCIENCE that is solely responsible for inculcating superstition: the centre is a VOID, and in that void superstition inevitably arises. Or, as one delegate at the conference intrepidly quoted from the 1953 Calendar Reform deliberations: ‘You believe you are guiding Hindus to Dharma. Instead you are carrying them to adharma.’ This quote was repeated two times during the conference; no notice was taken. Not one of the illustrious scientists present paid any heed, so confident of the hold they have because of the predominance of philosophies and yogic systems founded on the experience of maya and the void. In that Void what would be the purpose of correct timings? It is all ‘illusion’ they say, time and space as well. The Vedic Divine Maya has been stripped of her sacred grandeur and her contribution as the formative consciousness of the Absolute, and in their experience she is only Maya, illusion.
These beliefs took hold during the Age of Enlightenment and the British Raj. What better, more thorough way to subjugate Hindus than this, and to undermine the Dharma? Science and ‘enlightenment’ would save the day!
And thus was seeded the Ayanamsha Chaos that continues to plague Hinduism through the Nirayana Tyranny.

One Journey, One Calendar

Thea, Supermind and the Calendar – any Connection? 2011

Those who follow the websites dedicated to Sri Aurobindo and the supramental Yoga may be puzzled reading Lori Tompkins’ latest contribution, failing to see any connection between the calendar and his work. Actually there is no other area of contemporary Indian life that better reflects the need for his intervention than in matters relating to the Hindu Calendar in use today and officially established by a group of scientists under the auspices of the Government in 1953. What transpired then in this issue crucial to society as a whole, reflects better than anything else the hold of the old spirituality over the civilisation. And certainly we realise that one of the main objectives of Sri Aurobindo’s mission was to loosen that hold and finally to introduce the new ‘direction’, as I call it.

The problem surfaced then because Jawaharlal Nehru realised that a unifying calendar was required for Hindus and he believed that science had to take the lead to cement further the division between astronomy and astrology, the latter being synonymous with superstition in his eyes. This slow distancing between the two began a millennium earlier with the system propagated by scientists finally overtaking the world of higher knowledge several centuries ago; the result is that a total confusion exists in matters that had always been crystal clear.

The word cosmos means order. This is certainly not applicable to the cosmic connection in post-independence India, thanks to the intrusion of science in matters beyond its purview. Rather, the truth is that time reckoning, as it stands today, has lost all claim to higher knowledge because of what I call the Ayanamsha Chaos. The discovery of the correct zero starting point of the circle (ayanamsha) of time measure is the most important element for establishing Order in these matters. At the same time the chaos we find in this area displays the same corruption that plagues Indian society on numerous levels due to vested interests of various sorts. The only difference is that we would never expect to find this disease in sacred matters.

I realised this very early on when I saw the confusion perpetrated by the numerous almanac writers in order that by the ‘uniqueness’ of their respective ‘more accurate’ ayanamsha they might further the sale of their ephemeris by gathering more followers for their system over others. This unfortunate situation, a virtual commercialisation of the Sacred, was displayed at the Conference to which I was invited to speak;[1] it seemed to encapsulate everything that needs to be transformed if India is to rise to the occasion and fulfil her higher destiny as envisioned by Sri Aurobindo and the Mother and confirmed by the new cosmology. Interestingly, this fulfilment hinges on putting order in matters cosmic insofar as this civilisation is the only one surviving that can still trace a connection to the ancient past before orthodox and exclusivist religions did away with that Tradition in the first millennium. With that dismissal any hope of a continued cosmic connection was lost, since the Feminine Principle stands at the heart of any discipline wherein the Divine Maya, or Measure, is required. And the new faiths dismissed the Feminine with concepts that equated it with evil; or, as in Advaita, a beguiling temptress to be resisted and finally dismissed as mere insubstantial illusion. India held on to the connection for several centuries, but eventually succumbed to the wave that swamped the entire globe during the first millennium. The current Hindu calendar entirely reflects the hold systems like Advaita or Mayavada have over the psyche of the civilisation.

What has this to do with Sri Aurobindo’s work? Certainly mention of the Divine Maya should make at least the first step in drawing the threads together easier for the student of Sri Aurobindo’s work to grasp. And from that first lead we arrive at the core of the matter which is his avatarhood. The connection between Supermind and the calendar is not suspected because most of his followers do not realise that he was Vishnu’s 9th Avatar. As tradition tells us, the Vishnu Avatar comes when the Dharma has reached its lowest ebb, certainly the current situation. His task is to re-establish that Dharma. But herein lies the root of the confusion because we all have different ideas of what that might be and what it might entail for contemporary society. But if we study carefully his life and work – factual and not only devotional – the method to carry out the transformation, in this case embracing an entire society and civilisation, becomes clear.

This is where an enlightened calendar becomes essential. There has to be a means to carry all of India (its majority population in fact) forward on a single course; but insofar as the universal calendar in use throughout most of the world is the same used in the Vedic and Sangam eras, it is evident that wisdom prevailed when at Independence that was the calendar adopted for civic purposes. In so doing the forefathers took the nation closer to its Vedic and Sangam roots – and thereby closer to the fulfilment of Sri Aurobindo and the Mother’s goal. At this point it must be mentioned that this was the calendar used in their Ashram in Pondicherry from its inception until today – and not the Hindu calendar governing temple observances and horoscopy. Some might argue that this is because they wanted to distance themselves from ritual and even astrology; but this was not the case. They did so because the Hindu calendar is wrong and needs to be discarded.

The result of the Ayanamsha Chaos is quite simply to divide-and-rule; a very clever and almost invincible tactic in fact. The only method to unite 80% of the energies of contemporary Indian society is by the adoption of the calendar Sri Aurobindo and the Mother used as the basis for all their observances: the universal calendar which is also the one explained in the following verses from the Rig Vedic:

Twelve spokes, one wheel, navels three.

Who can comprehend this?

On it are placed together

Three hundred and sixty like pegs.

They shake not in the least.

(Rig Veda 1.154.48)

At this point I must be more specific. It would not have been possible to establish the cosmic credentials of Sri Aurobindo as the 9th Avatar in the Line of Ten with the current Hindu Calendar – which should make it obvious why this was the favoured strategy of the Ignorance to keep the truth of the Supramental Avatar’s credentials from being discovered. It can also reveal why there are so many ‘avatars’ today since the system adopted for temple rituals and horoscopy can be termed ‘relative’, to suit the relativism of contemporary science; whereas when the Vedic cosmic credentials exist there is no place for relativism which allows for imposters and confusion to abound. Those credentials are discernible only via the universal Vedic calendar.[2]

If we study the happenings surrounding the Vishnu Avatar’s work over the past three decades – i.e., from the time of the Mother’s passing – we note that the seeds of undermining took root then and have developed into hardy trees. The same confusion we observe in the nation we observe in Ashram and Auroville affairs. Certainly it is not far-fetched to look for a single root cause, especially since Sri Aurobindo’s work seeks to bring about a transformed India and the world. Thus the state of the nation cannot be overlooked, nor the condition prevailing in the laboratory of his work. And if this exercise is carried out from 1970 to today, culminating with the First National Conference to reform the Hindu calendar, the correspondence is all too clear.

However, the connection with Sri Aurobindo’s work would not at all be clear without the Mother’s contribution – again, factual not imaginary. Enter the calendar that makes applicable what would otherwise remain trapped in the transcendence of philosophy.

I realise that introducing, as I must at this point, the Mother’s original plan of the Inner Chamber of the Matrimandir will raise the hackles of Aurovilleans. But since this is the decade of exposure, none can escape this fate. Exposure is the divine Strategy to loosen the hold of the Ignorance over the world. Therefore, the truth of the matter is that without considering her contribution, not the revised version of the architects, I would not have been able to link conclusively the calendar controversy to their work by having offered the most complete documentation possible of the original plan to prove the point. Whoever has studied that documentation (Chronicles of the Inner Chamber, www.matacom.com) cannot fail to appreciate the connection – and, more importantly, the solution.

The Mother’s plan is Vedic to the core – though not many so-called Vedic Astrologers would agree since they would not recognise hers as being in any way a true Vedic temple.[3] In fact, the Mother’s is the new Indian temple architecture for the new Age. It does not destroy the earlier foundation, which is still valid in spite of the latter-day Ayanamsha Chaos, but it builds on those foundations without any need of tearing down the great accomplishments of the distant past. The need of the hour is to remove the ‘cobwebs’, as I have called them, that have accrued around the truths of the Vedic Age. At the same time an updating is demanded to APPLY the sacred sciences to contemporary society precisely by introducing the new cosmic language the Mother left us before her passing. That is, the process has to be creative and not destructive, if it is to be revealed as supramental, as the fruit of a truth-conscious inspiration.

The means to do so creatively is to re-establish the same foundation and point of conver-gence as in the Vedic Age – that is, the Year. This was the focal point of the Vedic Sacrifice; it is the very same focal point of the Mother’s original plan of her Chamber. More astonishingly, the Ray – gau/cow of the former Age – has materialised the Divine Measure before our eyes today since as per her original plan, the length of the Ray (gau) corresponds exactly to the Year of 365 days. This is the first time in the history of the sacred sciences that we find the harmony of Time and Space captured in architecture. These remarkable facts can be ascertained through the tho-rough documentation on the Matrimandir Action Committee’s website: www.matacom.com. They leave no doubt that the Mother has brought the Vedic Temple into our new Age, given it a new and transformed Body as it were, in a way that can satisfy both science and spirituality. Her original plan contains all the details of that third way beyond both science and spirituality, which she described as the solution to the conundrum of their polarity. Regarding the Chamber’s core, where opposites are supramentally reconciled, she declared it to be the symbol of the future realisation. Those who deny her this ability and accomplishment have played right into the hands of the Underminers.

The Mother’s inner chamber locates the two ‘years’ that we must use for time reckoning in an evolved society: the space year which begins with the Spring Equinox (northern hemisphere) of March, and the time year which is situated in the calendar year on January 1st as per her mathematical plan. That most of the world observes these Vedic dates, except India thanks to the Post-Vedic Astrologers, indicates how much penetration Supermind has made in the evolutionary matrix, though vested interests in India refuse to follow its enlightened lead, just as they refused to accept Sri Aurobindo’s superior approach to the Veda.

When it is understood that the same vested interests on the occult plane that opposed the Mother’s original plan are determined to oppose any reform of the Hindu calendar, linking contemporary society to the Vedic Age, we realise that there is a method to the madness of the Ayanamsha Chaos. And interestingly, approximately 60 temples in Tamil Nadu have introduced the Vedic method of time reckoning to follow the Avatar’s lead in the very Tamil land where he lived and fulfilled his mission. There has been a concerted effort to oppose adoption of the Mother’s original plan for the Auroville construction. Similarly there is a concerted effort to block adoption of the true Vedic calendar. History has repeated itself because they both contain the same key to Gnostic Time that unifies rather than divides. And just as there is an impeccable coherency in the developmental arc of Sri Aurobindo and the Mother’s work, a clearly discernible thread running through the years during which they carried out their joint mission of transformation, so too there is a similar discernible coherency in the opposition to their work.

Finally, it is a question of the chicken or egg conundrum. If the nation had adopted the universal calendar for sacred purposes at Independence, as it did for civic matters, the Mother’s original plan would have been irresistible. But as facts not fiction reveal, both failed; and in both arenas confusion prevails with no solution in sight. There is no ‘centre that holds’ in Auroville and the Ashram; likewise there is no centre that can unify all the energies of the Hindu Samaj to live the dictum diversity in unity.

The Year is similar to an axis in a heavenly body. Certainly it is elusive because that is the nature of Time, the fourth aid in the integral and supramental yogas. It is when we reach the Age of Supermind that this issue becomes essential to grasp because by its very definition there must be a method whereby the three foundational principles of the Yoga are integrated to form a society expressing the Divine Maya, as the Mother indicated in her original plan and as expressed in Sri Aurobindo’s own symbol. There we find the key to the calendar and to gnostic Time: the descending petals of the Avatar’s Lotus numbering 9 (Transcendent), 6 (Cosmic), and 3 (Individual/Soul). The Formula based on 9 (his symbol) combines with the 12 (her symbol) in the Chamber to reproduce in matter the time year(9) and the space year(12) – or vertical and horizontal cosmic directions. This is the essence of the Chamber’s core, for which reason she called it the symbol of the future realisation.

Sri Aurobindo wrote in The Secret of the Veda that the ‘soul of knowledge had fled from its coverings’ when describing conditions surrounding the Veda at the time he wrote his opus magnum. Nothing but empty ritual remained. This occurs when the key to gnostic Time is lost because it is Time that adds gnosis to Form – otherwise we have inert Shiva, awaiting the impulses from the divine Shakti to engender movement, to set in motion the Becoming as equal to Being in the deployment of Supermind on Earth. The Year as the body of Time is the means to make a connection with that Gnosis, today as in the Vedic Age. We are blessed on Earth to occupy this third orbit in our solar system where we can be conscious participants in the ‘journey’ through the Year, just as the ancient Rishis did so very long ago. But if we study what unfolded at the Conference, there was no higher knowledge in evidence there as one would expect at such a meeting, the very heart of which is everything most sacred to the Tradition that India has managed to preserve in spite of all divide-and-rule tactics – and in this I include the Ayanamsha Chaos.

When the speaker who followed me, an astronomer I believe, stated ‘This is science not Veda,’ in an attempt to belittle my emphasis on the higher aspects of the issue, it was a confirmation that the ‘soul of knowledge’ had indeed taken flight. This is the area we must concentrate on because without the proper field wherein the higher things can be established – a field that is generated through the fourth aid of the Yoga – nothing of those true things can take root. Time is akin to the soil where an occult ‘seed’ is planted. With the Knowledge contained in the Mother’s original plan we are given the key to the harmony of soil and seed, or Space and Time. Indeed, that future realisation.

This is what the Mother sought to do by insisting on the adoption of her plan for the inner chamber (‘…Now I have seen, I don’t need anyone’). This is what I sought to do by revealing in very minute detail just exactly what she had done, what she had brought down from the supramental plane. But just as vested interests blocked a nationwide adoption of the Vedic system of calendrical time reckoning, so too did vested interests succeed in blocking the materialisation of the Mother’s vision in Auroville. To be born in mind, however, is that time moves on, and when Gnostic Time is one’s ally the supramental Truth-Consciousness cannot fail to overtake the Field it itself has produced and nurtured. Then the dictum of Aeon Centre of Cosmology is validated: All, negative and positive, serves the purposes of the One. What transpires before us today is impeccably correct if we have eyes to see. That is where the new cosmology enters. It unmasks those vested interests we find everywhere, contaminating everything, with little regard for human sentiments just as the Time-Spirit displayed in Arjun’s vision when he desired to see his Friend’s true form. But Arjun belonged to another Age, the period of the 8th Avatar, and therefore he could not bear that terrible and awesome vision. In this age of the 9th, however, it is precisely the 9 and the Time-Spirit that hold to key to Time’s gnostic workings as Sri Aurobindo’s symbol informs us. The Mother materialised the Supramental Formula encoded in Sri Aurobindo’s symbol. In so doing she has offered India the plan for the proper calendar that elevates and unites what would otherwise remain hopelessly divided, degenerating further and further into mere superstition. This is the goal of science in these sacred matters, the essence of which it ignores: to oppose that Formula so that India can never fulfil her destiny in which all things find their proper place, science included.

One Journey, One Calendar

Thea, The Choice of Cosmic Truth or Superstition – Message to India 3, 2013

There have been responses to my message pleading for a revision of the Hindu Calendar and the need to re-establish the cosmic connection Hindus have lost. These responses are predictable; they can be summed up in a few words, ‘The constellations have shifted and Makar/Capricorn is no longer there, it has moved by 23 days.’ It is as if the entire Samaj had been programmed to repeat endlessly and unthinkingly the pat reply astronomers have for a ‘shifting zodiac’. None seem to care if this programmed response is right or wrong, so no questions are asked. It is this ‘shift’ that is causing the 12 signs to move backward, to slip away from alignment with the 0 degree March Equinox of the tropical zodiac, they claim. The amount of slippage is 23 days according to astronomers who are determining perhaps the most important factor of the Sanatana Dharma – the timings for rituals and horoscopes and marriages, and just about everything that takes place in India, for all communities, even those who are proclaimed non-believers. Furthermore, the slippage continues, if we follow their dictates to the letter. This means that regular adjustments have to be made, hence a need for the pundits who in turn need the astronomers – and so it goes. The rationalist has seen through it all. He realises that these rituals mean nothing or very little, because he finds no valid reason to believe that there is anything beyond what science can prove – even though it is more than obvious that regularly new discoveries are made, more powerful telescopes and probes are devised which are forcing a re-evaluation of what were once proven scientific ‘truths’. Our science and history books are full of the details. However, the question we must ask is if the foundation of the Dharma lies beyond the physical – and certainly none will dispute this fact – and if certain rituals and mantras can bring us into contact with that beyond – the common belief – why is it that we turn to men for guidance who are, for the most part, declared atheists? Why have we come to trust them more than our sages and the scriptures they have left – I refer to the Vedic Seers, of course. The scientist has no means of proving the existence of what lies beyond the threshold of physicality, however rarefied it may be. At the most, the closest science has come to accepting that the physical is not what it appears is the recognition that it is all really a play of energy. Some are convinced that this has carried science to the doors of Indian spirituality and is proof of the sagacity of the ancients. But in approaching these matters from the foundation of contemporary science without the realisation of unity, these energy/matter equations have left us with tools to destroy ourselves. This would not be possible if the wisdom of the sages had been governing matters on this planet.

 I am not advocating the naïve belief that turning the other cheek is the answer; as things stand, nations have to defend themselves and protect their people. Nor am I appealing to a certain type of fundamentalism in making a case for the ancient wisdom because time moves on and there is a method to the current madness. The Sanatana Dharma has an in-built system of renewal, provided certain ‘laws’ are adhered to. On that basis we can move forward from an original core as if on a spiral into an ever wider sphere, embracing more and more layers of energy/conscious-ness. This is the objective of a process that lies beyond the purview of contemporary science.
We know that our moral and ethical codes are crumbling and a decisive crossroads of destiny has arrived. When certain nations are set upon spreading this mechanism of destruction far and wide, to suit their own hegemonic purposes, it is reasonable to assume that sooner rather than later some nation or group or individual is going to let the genie out of the bottle. Then what? As individuals we have no way of halting the madness. What is required is a collective breakthrough that can counterbalance these destructive forces. The power of destruction is so colossal now that the counterbalancing also has to be colossal; hence, my call for the millions who attend the Kumbha Mela to insist on the correct alignment with the cosmic truth. This is one aspect to consider in the apparent hopelessness of over-population, for example. With 80% of the Indian population aligned correctly to facilitate the emergence of the cosmic truth once again, there is no limit to what this civilisation can accomplish for the world. It cannot happen in churches and mosques or even in temples as things now stand because the connection I refer to is factual – it either exists or it does not; it cannot be feigned or believed to exist on the basis of romantic notions of an eternal right of possession. But if it is truly made then collectively we can make a difference because correct alignment that counterbalances allows us to connect with the other side, which places us within the ambit of a different set of laws: we are here but elsewhere due to different ‘laws’ operating. We are ‘accessible’ only when the same formula for unity is followed which alone permits ‘access’.
This means that the cosmic connection, when real, establishes a poise, individually and collectively, where unity and oneness are in command. In other words, a society in such a poise is in contact with or is approachable only by those of the same poise. It is a process of attracting and repelling: when alignment is done and centering is secure, then ALL must serve the purposes of the One – negative or positive.
There is a world in a state of collapse. It is the product of an old and dying consciousness. It carried us as far as it could on the basis of its ‘laws’ – that is, to the decisive threshold of creation or destruction. If we continue according to its dictates we will destroy ourselves. But if, on the other hand, we realise that the cosmic connection was effectively lost and contemporary scientific cosmology can do nothing else but carry us farther and farther away from alignment, then the creative mode is set in motion and for all intents and purposes the decadence that surrounds us can be carried away with relative ease. The new alignment can open the doors to a new world that awaits the inhabitants of this planet.
Hindus have to cast off the burden of an unregenerate tamas/inertia they have been carrying for centuries. They must realise that astronomers are not astrologers. However, a qualification is required. In my view there are not many true astrologers among us. This is why I refer to my own work as cosmology – more particularly an applied cosmology – to avoid confusion. When a person writes to me that the Hindu Calendar is both sidereal and tropical, I know that he does not understand the difference – i.e., when the constellations enter into the equation and when they do not. The applied cosmology allows us to appreciate the difference, to distinguish one from the other and when to apply each yardstick. Moreover, in this new age we are in a period of climax, of culmination. This is the 9th Manifestation (a knowledge arrived at by an enlightened understanding of the sidereal and tropical combination). This tells us that it is the time of birth. Whatever we have known until now – and in this I include both science and spirituality – has been unreal in the sense that it was only a foetus in gestation. Now, after passage of approximately 50,000 years, gestation is complete, the Child is born. We are blessed to have taken birth at this unique moment in evolution.
We do bear a certain responsibility which we are fleeing from when we leave the sacred to the profane for validation. For the astronomer the constellations alone are of value because he believes he can measure them, he can ‘see’ them, he gives them shapes and uses them as determining elements in his calculations. For the astronomer/scientist the tropical zodiac of the ecliptic plane, which we divide into 12 sections of 30 degrees each, does not ‘exist’. It is simply a somewhat convenient inherited formula. At most he acknowledges the existence of equinoxes and solstices, but only because they cannot be ignored: the Sun will not allow Earthlings to dismiss the fact of equal and unequal days and nights. But as for the arcane signs of the zodiac and their hieroglyphs, the scientist can be entirely dismissive: they are relics of a past bereft of the enlightenment an astronomy separate from astrology has brought to the world. The 12 are clubbed together with everything else that cannot be ‘measured’ according to the yardstick of science.
Lamentably for Hindus, this attitude has prevailed. The 12-stage process of the Vedic Rishi, the ‘journey’ as it is called, has lost all meaning – even though every temple across the country preserves this sacred knowledge, along with the myths we tell our children to keep the flame of the soul burning brightly in spite of the dominance of those ignorant of these sacred truths that give meaning and purpose to life on Earth, and which the course of evolution itself can prove.

To simplify the issue and eliminate all speculation as to the correct starting point of the Journey, we have the March Equinox of equal days and nights. From that point in time, when the undisputed balance exists between the temporal and the spatial – also preserved in all temples by their orientation to the Cardinal Poles – the Journey commences and the Vedic traveller on the path (of the Sun) undergoes the initiation that can refashion his or her consciousness by producing (or earning) the same alignment the Poles provide as part of the solar system. He or she BECOMES THAT.
It is only an individual who has lived through the initiation and returned to tell the tale that can affirm what needs to be measured and what needs to be discarded. A university degree does not come even close to granting this right.
In the constellations, beloved of astronomers, there are no such balancing poles, no unequivocal starting point. Because of this, in the constellations everything is RELATIVE, the bane of our contemporary society that has been milked on this half-truth. The Equinoxes and Solstices the Earth experiences are her contribution to the System. We have discarded this truth and in the process we are destroying everything that is most dear on the planet.
 The Rishis were not so foolish as to leave an amorphous circle (the sidereal) for us to meander through in a futile search for a starting point in order to correctly locate the Age we are in which covers thousands of years; much less would they allow that amorphous circle of constellations to be the basis for a calendar to regulate sacred Vedic practices, ignoring the foundation enshrined in its own verses:

One is the wheel; the bands are twelve;
three are the hubs – who can understand it?
Three hundred spokes and sixty in addition
have been hammered therein and firmly riveted.

Take heed, O Savitr.
Six are twins; one is born singly.
The Twins desire to unite with the one that is born alone.

Though manifested, it is yet hidden, secret,
its name is the Ancient, a mighty mode of being;
in Skambha is established this whole world;
therein is set fast all that moves and breathes. (AV X, 8)

 Hinduism prides itself in carrying on an unbroken line of knowledge from the Vedic Age to the present. But as things now stand that line has been effectively severed because we cannot find a beginning in the constellations where there is no Equinox to guide us. The pundits are left to speculate endlessly because there is absolutely no method to mathematically and objectively determine an ayanamsha in the amorphous constellations of our imaginings.
Astronomy may insist that the approximation is close enough and the discrepancy is not worth troubling ourselves over as far as the Hindu Calendar is concerned – after all, the atheist and pragmatic rationalist considers it all to be superstition, so why be concerned if the ayanamsha of one pundit differs from that of another by a fraction of a second of a degree of celestial longitude. What the faithful are not told is that the fraction amounts to hours and days and months and years on Earth! But, so what? It is all mere superstition, we are told; hence, the scientist is absolved of all responsibility.
On the contrary, the farther the alignment goes the less likelihood of accuracy in the astrologer’s predictions. He must therefore be thrown back on his subjective intuition, adding more fuel to the science versus pseudo-science debate. When intuition rules the day then of ‘science’ there is none. And by this I mean a cosmology that embraces past, present and future in a continuum on the backdrop of a fabric of oneness. In such a case the believer is never isolated from the all, just as the individual is never disconnected from the collective body when oneness dominates – not sameness but an equality born of a diversity contained within the all-embracing cosmic harmony, a connection which has been effectively lost. Our objective must be to use the sacred sciences based on an applied formula to express the true integration which the cosmic truth offers, irrespective of caste or creed or wealth or poverty, or the colour of one’s skin. The cosmic truth does not distinguish in this surface manner, but it does, by the grace of Mahasaraswati, put each thing in its rightful place.

 The 150th birth anniversary of Swami Vivekananda is being celebrated; various aspects of his life and times have been in the spotlight. He was seriously critical of Hinduism – but for different reasons than I have been and with a different focus. However, we have both advocated reforms. The Swami wrote, ‘…Finally everyone must become his image in full…and then in reality everything will become one. Religion is nothing but this. The obsolete and lifeless rituals and notions regarding godhead are but ancient superstitions.’1 And further, to his monks he instructed, ‘…Teach them that they must bow to all deities, but we worship only Ramakrishna…The other deities have become old and obsolete. We have a new India now, a new deity, a new faith, a new Veda.’ Sri Aurobindo was born nine years after the Swami. He had a similar lament. In his seminal work, The Secret of the Veda, he wrote: ‘…The letter lived on when the spirit was forgotten; the symbol, the body of the doctrine, remained, but the soul of knowledge had fled from its coverings.’ But while recognising the degeneration that had set in he did not throw the ‘baby out with the bathwater’, as some sought to do. He was passionate about the source of Hinduism as revealed in his major opus cited above. His aim was to reveal its psycho-spiritual ‘secret’ in the effort to restore that ‘soul of knowledge’ in those new foundations of Hinduism which Swami Vivekananda had foreseen.
I have followed Sri Aurobindo’s lead, not because of any ‘Aurobindonian orthodoxy’ which has been rearing its stifling head of late, but because my own yoga drew me along the very same path until I returned to the same source (The New Way, Vol. 2, Chapter 10, ‘Integrality and the Return to the Source’, Aeon Books, 1981). In so doing I came to realise just why that soul of knowledge had fled and the ritual was merely an empty covering. Finally, with the new cosmology in place, the way was found to restore vibrancy and life into the entire system just as the Veda explained. To do so it was necessary first to recognise the reality of the situation and then to unmask dispassionately the real culprit – the disease of superstition and how it is present only when knowledge is absent. In the days of Swami Vivekananda and Sri Aurobindo, it was widely believed that science, as it was evolving largely in the West, would be the tool to eliminate superstition, but Sri Aurobindo followed a different path and held a different view, similar to my own. That is, there is a ‘third thing beyond science and spirituality’, as the Mother explained. His whole life was dedicated to establishing in the Earth’s atmosphere the broad lines of that ‘third thing’. My cosmology is a part of that effort.
 In the course of my yoga I soon realised that the conquest of Time, to render Time an ‘ally’, lies at the heart of the Hindu destiny, at the core of its Dharma. But I saw that this was impossible under the Nirayana system. Sri Aurobindo never used the Hindu Calendar in his Ashram, though Time was his obsession in a sense. He followed the calendar of the ancient pagan, pre-Christian world which has now become the universal method, officially adopted by India as well. In that system his own credentials can be read. It was obvious to me which should prevail insofar as it is the Vishnu Avatar’s duty to ‘re-set the cosmic clock’. But in their nationalist fervour my critics have labelled my work anti-Hindu, largely because I want to do away with the current Nirayana system and to re-establish a method of time reckoning that alone can dissolve superstition because it is founded on Vedic Science – i.e., knowledge not ignorance. Needless to say, as with all such matters, vested interests are at the forefront of the objection.. These critics would do well to heed the Swami when he treats the issue of parochialism: ‘…Does our master belong only to India? India’s degeneration is the result of such narrow attitudes. Any beneficial outcome is impossible unless these are destroyed.’
He was a man and an Indian, as was Sri Aurobindo. How much harder is the task for a woman and a mleccha? It would seem, however, that matters have been carefully arranged to ‘press buttons’. Perhaps only in that way can we succeed in putting each thing in its rightful place, as Mahasaraswati, the reigning Goddess of our Age, commands. A universal consciousness of oneness and unity is the answer. India has to outgrow a constricting nationalism which is an understandable reaction to centuries of colonial rule. But what was once an aid to attain freedom from the invader is now a bar: it is the primary obstacle to overcome if she is to be unveiled as the Earth’s soul-centre. 

One Journey, One Calendar

Thea, A Calendar that Unifies, Questions and Answers on Reforming the Hindu Calendar, 2016

Q&A with Patrizia Norelli-Bachelet
Director, Aeon Centre of Cosmology
Tamil Nadu, India
March 2009

Q. I have before me a letter written by Prime Minister Jawaharlal Nehru in 1953 to the Calendar Reform Committee. He wrote, ‘Now that we have attained independence, it is obviously desirable that there should be a certain uniformity in the calendar for our civic, social and other purposes and this should be based on a scientific approach to the problem…’ It’s been many years since this message was written, nothing has happened. What is your interest in bringing up this issue again?

A. It is not exactly that nothing happened. That Committee did indeed agree on a calendar for the nation; but in what concerns ‘other purposes’ the result was unfortunate. In the same letter Pandit Nehru remarks that there are some 30 calendars in use and that this causes a certain confusion. It was made worse confounded by the fact that there is no agreement on the actual starting point of the calendar year among Hindus, unlike for civic purposes with the government having adopted the calendar in use throughout the world.

I must clarify an important objection raised by certain champions of Hindu culture in this regard. They claim that this civic calendar is Christian and that therefore it should not be adopted by Hindus. Nothing could be farther from the truth. The universal calendar was adopted by Christians when Christianity came to occupy a position of power in the early part of the first millennium, simply because that solar calendar based on the Earth’s orbit of the Sun along the ecliptic was the only calendar used by the ancient world. In fact, rightfully speaking it should be labelled Vedic, – the Vedic Calendar.

Q. What do you base this statement on?

A. Similar to all ancient cultures in the Vedic Age, sages used the actual rhythms of the Earth as the basis for their calendar. For example, the balancing factor was the four Cardinal Poles – which never changes; as it was then, so it is today. There are verses in the Rig and Atharva Vedas which make this clear:

Twelve spokes, one wheel, navels three.
Who can comprehend this?
On it are placed together
Three hundred and sixty like pegs.
They shake not in the least.
(Rig Veda 1.154.48)

One is the wheel; the bands are twelve;
three are the hubs – who can understand it?
Three hundred spokes and sixty in addition
have been hammered therein and firmly riveted…
 (Atharva Veda X, 8)

The most important portion of the above is ‘one is the wheel’(AV); and further, ‘they shake not in the least’(RV). The Rishi stating that the circle is one makes it clear that all measuring must be done on the backdrop of this single circle. That is the ecliptic within which the Earth and planets travel. Even the Nakshatras are to be measured in this single circle of 360 degrees and which we further divide into four quarters – two of which are the Equinoxes, and two the Solstices. The Nakshatras are simply one of the many divisions of that single circle (the ecliptic); they are based on the mean motion of the Moon: 13.20 degrees per day. These have been labelled the Mansions of the Moon when Al Biruni brought this knowledge from India to Arabia; and from there it passed on to Europe. This designation is still used in astrology today.

Basic astronomy gives very precise timings for Equinoxes and Solstices, as do certain ancient texts such as the Brihad Samhita. Two timings were especially important: the Equinox of March, and the Solstice of December. The former is the true beginning of the Vedic year – 21/22 March. That is the 0 degree of the ecliptic when days and nights are equal. The second, the December Solstice (Makar Sankranti) is even more important for Hindus and continues to be celebrated throughout the nation, though its current timing is woefully incorrect.

The Rishis emphasised only these two timings because getting them right would mean that all the rest would be accurate as well, – the Navaratri, for example, and all the other celebrations of Hindus. It may be claimed that being festivals based on the phases of the Moon different calculations and a different circle would be needed. This is not so. Just as the Veda states, the circle is one. Within that even the lunar phases are inserted, with the required intercalary addition to compensate for any discrepancy. However we study the matter we note that the degrees of this single circle are 360 ‘pegs’ set therein, and which we divide into 12 parts.

When the Rishi states, ‘they shake not in the least’, he or she is referring to the most important injunction of all. For the fact is the current Hindu calendar in use does indeed ‘shake’ insofar as its starting point, or ayanamsha, is not fixed, as would be the case for the universal calendar. It shifts constantly, with each passing minute and second in fact, unlike the true Vedic Calendar which does not shake ‘in the least’, even with the passage of thousands of years.

Q. Pandit Nehru encouraged scientists to lead the way in calendar reform, but you say that science itself has been the problem. What do you mean?

A. It is not the duty of scientists to interpret Vedic injunctions. This is not their domain. It is the duty of men and women versed in the language of cosmic harmonies based on direct yogic experiences, of the Vedic type, I must add. Clearly in the Committee for Calendar Reform in 1953, there was no such person. In my experience I have not come across anyone who has undergone a sadhana for this express purpose. The result is what we have today – a calendar that cannot unify 80% of the energies of the nation.

A scientist would not make any sense out of the Rig Veda verses I have quoted. He would not take them seriously since in the first place he does not believe that the ancients had knowledge of such matters. Remember that these verses were composed before astronomy became a separate discipline. In those days throughout the world it was simply astrology, jyotish, albeit quite different than the astrology practised today. That was ‘science’ and it was based on astronomical data which was easily verifiable by calculating the Equinox and Solstice. The tropical zodiac in use then is the same we use today. Its division into 12 parts is important to note, as the Vedic verses affirm. Those 12 parts/months must begin when day and night are equal based on the four balancing pillars of the ecliptic – the Cardinal Poles. Science will focus on the astronomy involved; it cannot be expected to deal with aspects of Yogic/Vedic knowledge. This is the domain of those who have undergone a certain discipline that reveals the higher issues involved. Since this discipline is very demanding, the Rishi asks, ‘Who can understand this?’ It would appear simple to understand, but the truth is otherwise – if not, the Vedic calendar would not have been discarded in favour of what is currently in use: the Nirayana system based on the constellations and not the tropical zodiac of the ecliptic, as in Vedic times. The result is the calendar confusion that plagues the Hindu Samaj today.

Q. The tropical zodiac with its four Cardinal Poles of Equinoxes and Solstices is the true Vedic measure of time. What do you base this statement on?

A. In the Veda there is no reference to a circle that is disconnected from the Earth’s rhythms. This same prescription is used in temple building to this day, based on the sacred scriptures. A Hindu temple is oriented to these Cardinal directions, similar to the Great Pyramid at Giza. Regarding the latter, it is astonishing to note the accuracy with which such a massive structure was built. This was many millennia ago, yet the Cardinal directions remain the same, then as now because, as the Rishi stated, ‘…the circle is one, it does not shake in the least’.

So, the Cardinal directions were fundamental. Spatially the temple is accurately aligned; however, when time has to be incorporated this is done based on the scientist’s understanding of the way measuring is to be done. The result is that time and space do not find their necessary harmony in Hindu Temples; and this is compounded year after year, day after day by that same system employed for all observances. While the spatial alignment may be correct, the time factor is another matter. Herein stands the difficulty. To rectify the situation bold measures must now be taken. If not, the ‘slippage of time’, as I call it, will continue; and with it the Dharma as well: we move farther and farther away from those Vedic roots.

Q. Most would disagree. The prevailing belief is that time is relative; therefore, how can what is ‘eternal’ (the Sanatana Dharma) be linked to what is ‘relative’ and impermanent?

A. Let me quote another verse from the Rig Veda. It is pertinent to your comment:

Certain eternal worlds…are these which have come into being,
their doors are shut to you (or opened) by the months and the years;
without effort one (world) moves in the other, and it is these that
Brahmanaspati makes manifest to knowledge.
RV, II.24.5.

Naturally these lines are difficult for the layman to understand, but, I repeat, not for one who has undertaken the Vedic ‘journey’ just as it is described in the Veda, based on the revolution of the Earth around the Sun, along the ecliptic within the tropical zodiac; above all the zodiac because that is where we find the secret language. The central protagonist of the Veda is the Year – the sacrifice lasting 12 months.

The Rishi is explicit in these verses: the doors of the months remain closed or are opened by the knowledge Brihaspati (Jupiter, known as the Guru in astrological lore) confers. Most important is mention of ‘eternal worlds’, and one moving into another ‘without effort’. Entrance into these ‘worlds’ is secured by the correct knowledge: that is, the right KEY that unlocks the doors (months). For this to occur the right time harmony of our solar system has to be the key to open those otherwise closed doors.

Today there is no such key available to worshippers; thus we witness the faithful flocking to temples according to the day and time prescribed by pundits in their various almanacs – each one advocating a different time, it is to be noted. But, lamentably, based on these mis-measures there is no door before them to open! Time has slipped by, though none, not even the pundits are aware. Translated into practical terms, the result is that there is no unifying element for those COLLECTIVE energies. The individual devotee may well receive the blessings of the deity because of his or her fervour and belief, but that will not ‘unlock the door’ no matter how much devotion is poured out to the Goddess. Brihaspati cannot ‘make manifest’ the higher knowledge that can truly replenish, and restore a unifying PURPOSE in the Hindu Samaj. As it is, the Sanatan Dharma is losing ground to other less mature, less profound faiths.

If this unifying measure were to come into being, the weaknesses presently afflicting the community would be overcome. There would be a renaissance of immense significance and vigour.

Q. Where exactly has science gone wrong in this matter?

A. I can be very specific: the grave error for which reason we cannot experience a ‘circle that shakes not’ is because science disregarded the Earth’s own contribution to the harmony of the System.The ecliptic journey of 12 months through the tropical zodiac was displaced in favour of a projection well beyond our solar system to the constellations. Out there, hundreds of light years away from our planetary base science determined the start of the year. Moreover, it determined for the Hindu Samaj that this was the true measure to follow, requiring, however, a rectification from time to time based on certain calculations so that the ayanamsha or zero starting point of that distant constellation of stars would be ‘scientifically correct’. No thought was given to 1) this ayanamsha is almost impossible to determine with precision, hence resulting in serious differences among the pundits, and 2) that ayanamsha is therefore NOT STABLE as seen from the Earth, making therefore a mockery of the Rishi’s express statement: It shakes not!

Q. You mentioned the Makar (Capricorn) Sankranti as being ‘woefully incorrect’. Can you explain? In what specific way is it ‘incorrect’?

A. By its very name this ‘gateway’ (Sankranti) is connected to the zodiacal sign Capricorn (Makar). The question is, which Capricorn? Using the current Nirayana system, the sign Capricorn referred to is Capricorn of the constellations. This is quite different than what is meant when the system the Rishis espoused is employed for calculating this most important of all Hindu observances. I say most important because the entire destiny of India, old and new, is encapsulated in that special sign of the 12.

I reproduce below the symbol-map of India with the Capricorn hieroglyph superimposed on it. This is of course Akhand Bharat and predates contemporary boundaries drawn on this particular segment of the Earth’s geography. Indeed the origins of the glyph are unknown since it extends very far back in time probably to prehistory. I have written extensively on this subject, with this symbol-map as background, because the relevance of the sign can be verified geographically with great precision. However, even without this ‘proof’ all astrologers throughout the world consider Capricorn to be the astrological ruler of India.

Capricorn glyph on India
From: The New Way, Volume 1, p.154, Aeon Books

But there is more. There is a time factor involved along with the spatial measure. We use the Earth’s longitude to ‘locate’ the sign Capricorn. This, most interestingly, gives us the precise ‘location’ of Capricorn on the globe. Most astonishing of all, it coincides with the beginning of the Indian landmass as indicated in the map-symbol. The point I am making is to demonstrate the singular importance of Capricorn (Makar) for India. I repeat, the full destiny of the nation can be understood by a penetrating analysis of what this sign really signifies; it is the most secret and sacred of all. But we have the Rig Veda itself that confirms its importance. Though penned thousands of years ago, the Rishis located the victory of the Aryan Warrior to be in this very sign of the twelve, the 10th month (calculated from the first, the March Equinox). Note that it was not in just any period, any month: it was the tenth. And that is the sign Capricorn.

If we use the constellations to locate this section of the circle, the result is what we have today: the sign Makar does not begin when it should for Hindus. It is 23 days AFTER the onset of the sign. Capricorn in all ancient civilisations, foremost of all the Vedic, begins (the sankranti or gateway) at the exact time of the December Solstice, the shortest day of the year. For this very reason Bhisma chose this date to leave this plane. There is a very deep purpose in this timing to coincide with the shortest day. I have written extensively on this subject and need not repeat myself here. Suffice to state that by positing this gateway 23 days after it actually occurs, that ‘door’ has passed us by. The result is that the most important of all Vedic injunctions – the 9 becomes the 10 – cannot be realised. It is as simple as that.

This is of course relevant to the individual, but even more so for the Hindu Samaj. Collectively this shortest day should be observed if the passage ‘the 9 becomes the 10’ is to bear any impact for the entire nation. Certainly Bhisma would have had a hard time making this passage based the current Nirayana system!

My point is that when the symbol-map is revealed, as it was in 1974, we know that the most important period of India’s history for thousands of years has come to the forefront. It is now, in our very times, that everything Capricorn signifies in the nation’s destiny can reach fulfilment. But as it stands, this cannot happen; and we see the results all around us. It can happen only when the correct ‘key’ is inserted and the tenth month does indeed stand before us, both individually and collectively. Therefore I have put so much energy into revealing these deep aspect’s of India’s destiny – aspects which have been set in motion thousands of years ago. I do so in order to drive home the point that we do run the risk of missing the moment. Therefore I invite pundits to discuss this matter and reach a conclusion. I am ready to present my arguments. I am ready to listen to theirs. Thereafter, let the community decide.

© Patrizia Norelli-Bachelet 2009

Planet Earth, in the Age of Aquarius

Thea, Transcendence and the Imminence of the One, (originally published as Part I of Time & Imperishability, 1997)

‘The greater Form that thou hast seen is only for the rare highest souls. The gods themselves ever desire to look upon it. Nor can I be seen as thou hast seen Me by Veda, or austerities or gifts or sacrifices; it can be seen, known, entered into only by that bhakti which regards, adores andloves Me alone in all things.’Bhagavad Gita (XI, 52-54)

Thus spoke the Lord to the overwhelmed and trembling Arjuna, as he finally withdrew the supreme Vision of Himself. That Vision is indeed the one that must be sought if at all the secrets of birth and death and eventual rebirth are to become unveiled. Yet the Lord tells us in these verses that this seeing is only for ‘the rare highest souls’: the Mystery here revealed to Arjuna is the supreme Mystery for the human race.

From time immemorial the human spirit has been caught in the labyrinth of this universal enigma, but has never been allowed full entry into its central sanctum sanctorum. The Bhagavad Gita, one of India’s most profound scriptures, tells us that this is the highest truth, this is the truest perception that the seeker can aspire to in his or her lifetime, this is the Vision of visions. Though it is reserved only for the most intrepid, the Gita affirms for all times that it is Mahakala who holds the grandest truths. The Time-Spirit is the apex in the formidable pyramid constituted of the seemingly unending experiences that throughout the ages seekers have had of God.

Much has been written on the Bhagavad Gita, on its splendid philosophical content and moral injunctions, as well as those of its aspects which appear to be historic. But perhaps the seal put on its capital Vision as being unrealisable for most human beings, has indeed served to clothe the mystery of Time in ever denser veils. Throughout the ages seekers have thus fled from this vision and pursued a quest that, for all practical purposes, has led in the opposite direction. Over the past several millennia, spirituality has followed a path of otherworldliness, precisely because the seeing of Time presented apparently unsurmountable barriers. Though in India the most profound descriptions of the cosmos and the time mechanism have been preserved and handed down through the ages, ultimately the path enjoined upon the seeker has led beyond the cosmos. This reached a crucial juncture when finally the schools of Illusionism in all their shades arose and seemed to definitively capture the spirit of the nation. Thus, as for Arjuna, the vision of that highest Truth proved too demanding, too overwhelming, too devastating for the fragile human consciousness to contain. For to know Time is to know Death. If we are to see Kala, concurrently we must face Yama. The two are one and the same.

It is this factor that has kept seekers engaged elsewhere, yet they have nonetheless been caught by the paradoxes and perplexities of this perennial Mystery. For all paths seek liberation from life and death. Thus while fleeing from the embrace of Mahakala, the human spirit has nonetheless been engaged from time immemorial in discovering some sort of liberation from the awesome supremacy of this Great God, this Mahadev.

It is because of this failure, this inability of the fragile human spirit to sustain the vision and pursue the quest to its ultimate reaches that the mystery of life and death and consequently rebirth has remained impenetrable.

The crux of the matter lies in a penetrating and revealing perception of Time. No discussion of rebirth, in any of its aspects can be truly meaningful unless the question of time Is dealt with. Yet this is the most elusive aspect of universal existence, and in itself has occupied the investigative mind of not only spirituality but of science as well. All things born in time must die, we are conditioned to believe. Hence countless sages and saints and thinkers have encouraged seekers to accept a reality beyond Time as the ultimate liberation; for Time, in their experience, is the devourer and the destroyer and none can escape that noose of Yama. Yet the Lord revealed to Arjuna his highest form as precisely the Time-Spirit. Even the Puranas state that Time stands ‘above all the Gods.’ How then are we to reconcile this supreme Truth – for none lay in doubt the authority of the Scripture with the fact that sages and seers have encouraged seekers to pursue avenues which lead out of the cosmic manifestation, as if this creation were a hell from which, sooner or later, we must escape?

Time, however, that formidable Mahadev, is part and parcel of the cosmic reality in which we, as embodied consciousnesses, abide. Therefore the Gita tells us that this is the highest Knowledge, since as creatures born into this cosmic dimension, we have no other choice but to accept our condition of birth in the material creation and discover the true purpose of our embodiment. Indeed, the kernel of the pursuit lies precisely in the discovery of the purpose of birth in the cosmos, on Earth. The present tremendous unrest of humanity derives especially from the fact that the race has lost sight of its essential reason for being. It would seem that, like the vision of Mahakala which so tormented Arjuna, as a race we are being irretrievably thrust into those ‘mouths terrible with many tusks of destruction . . . faces like fires of Death and Time . . .‘ (XI, 25):

Destruction, doom and death are the powers that bar our entry into the heart of our quest, where the secret purpose of creation is held-into that cave where Guha, the veiled One, is concealed. This Son-God is the Child ‘hidden in the earth and the waters’ of our material creation, at the heart, the cave, of each embodied thing and being.

Mahakala is not only destruction, for the supreme Truth is a triune manifestation and every end initiates a new beginning. But for the process of destruction to be just one phase of an eternal mechanism, something must necessarily survive the devastation, something must remain ever unmoved, untouched, uncontaminated by the sting of death. The loss of the definitive knowledge of just what that imperishable core is, can safely be held as the reason for the enactment of the collective death-wish that presently plagues our society. Yes, the ancient truths live on, and their validity remains sublime in the eyes of all clear thinking beings. But these truths seem now to have lost their power to arrest or in some way to bring about a creative process in this devastating act of destruction which looms before us.

The problem is Time and Death. The failure is an inability to sustain the supreme Vision and penetrate into its deepest recesses so that we may come upon that Core and discover therein Guha, the Son-God, the child who holds that secret Purpose, who is himself Agni, the Immortal among mortals, the Immobile amidst the mobile.

How can we reach this magical Cave if we are ever fleeing from the vision and positing the apex of our quest in a Beyond, in an extra-cosmic dimension? This signifies a fleeing from Time, just as Arjuna was forced to do because of the delicacy of his temperament. However, today’s warrior – if he or she is to unravel the highest of enigmas and discover the deepest mysteries, which alone can give us that unique Sense once again-must face Time, must face Death, and thereby come upon the element in our being which survives destruction. Nay, which uses destruction as well as creation as the modes of its expression, as the vehicles upon which it moves in the world, immobile yet fully engaged in the mobility of this universe in an eternally renewing process.

This path lies in the opposite direction to the one seekers have been encouraged to pursue since the time of the Buddha. It lies in the core of creation, not in the Beyond, or whatever the name we give to this extra-cosmic reality.

A core must not only survive the action of disintegration; it must be the central pivot of the process, and even, we may add, its controlling element. It is that ‘centre that holds’, in contrast to Yeats’ vision of an apocalyptic disintegration due precisely to the fact ‘the centre cannot hold’, as he describes in his majestic verse. What then is this core? How does it arise, and moreover, how can it be experienced ?

These are the questions we shall endeavour to answer in this study. But first it is necessary to know the exact nature of the Reality we wish to explore, in the effort to clarify these fundamental questions. For the problem before us concerns our entire perception of the Absolute and our approach to that highest Reality. Indeed, a study of the development of spirituality and the course it has taken over the millennia is a precious aid in the knowledge we are seeking.

Undoubtedly all spiritual paths have led seekers to a Beyond, to a Transcendent Reality. Even religions have fostered the same emphasis. Some call it Heaven, others Nirvana. Whatever designation, it is evident that we are dealing with one avenue of experience; or, we may say, with one ultimate goal. This is by no means a false perception. It is deeply true, and for this very reason innumerable yogins and tapaswins have devised means to carry the aspirant to this static Beyond. Once one attains the capacity to place the consciousness out of the cosmic dimension, it is believed that one can enter into a transcendence which is an upholding or all-encompassing Consciousness that somehow, in some magical way, is not involved in the flux and flow of material creation and hence is untouched by the ravages of time and decay and death which appear to be the principal features of our universe. Methods of escape to this transcendent Brahman were thus devised in order to grant the troubled human spirit the solace of a peace that by virtue of its static quality could liberate the seeker from any further involvement in the torment of life and death. Rebirth, in this instance, was accepted only as a means to achieve this liberation ultimately. Unlike the mid-eastern religions that have arisen in this 9th Manifestation (beginning in 234 BC and lasting for 6,480 years thereafter), the pursuit of such an attainment was not limited to just one lifetime. Nonetheless, the goal was the same: a path out of the cosmos, hopefully never more to return.

The realisation such illumined beings attained cannot be denied or doubted. These yogins themselves stand as luminous beacons to the truth of the way and the goal. However, the time has come to view dispassionately such accomplishments in the light of our present discussion, insofar as the acquisition of a transcendent poise naturally suggests ultimate liberation from future birth. We are drawn to believe that the process of birth, death and rebirth, holds only as long as the human being is caught in the coils of the Ignorance. When finally he or she does attain liberation, concurrently with this accomplishment the realiser is freed from any further involvement with material creation and this ecstatic yet more often maddening Dance of Shiva.

However, the power of Arjuna’s vision still lingers in the consciousness of all who seriously pursue the path of Truth. That vision, if indeed it is the highest, presents a stark contrast to the static Beyond. And are we then not justified in questioning the content and direction of these ways which have not carried seekers to the truth of Mahakala but rather away from it? The conventional paths would have us believe that it is precisely a realisation or occupation with Time that is the inferior poise, and that the transcendent reality is the higher. But the Gita contradicts this notion, and it has held its place at the heart of Indian wisdom far longer and more persistently than any other scripture. It has thoroughly pervaded all Indian spirituality and captured the imagination of seekers for several millennia. But perhaps it is time itself that can give us the answers we seek.

Time is the great Controller. Thus if spirituality has moved in a direction opposite to Time’s mystery and truth, it must be Mahakala himself who is ‘responsible’ for the divergence We shall see anon how indeed this has been the case, when we bring into our discussion the line of the Ten Avatars of Hinduism. But for the present, it is important to discover the true nature of Reality, in its most limpid form. That is, we must ‘unmask’ the Transcendent itself, unveil it as we would unveil Guha, free it of the many elements which have diluted its pristine truth. At the same time certain fundamental aspects of that ultimate Beyond must be grasped, for only in this way can we appreciate without any illusions – our real condition in life and the material dimension.

The first aspect of the Transcendent that arises in our purview is its unmoving nature. That is, if indeed it is extra cosmic and represents something, some dimension, some plane of consciousness which from our poise within the cosmos we must view as ‘beyond’, then, given the fact that the principal feature of the cosmos is movement, it stands that in the Transcendent this element is withheld. We know therefore that one of the prime attributes of the extra-cosmic Absolute is that it is unmoving and immobile. This represents the great divide between Cosmos and the Transcendent Brahman. It is this immobility that has provided yogins with the exquisite experience of Peace. Extending the consciousness to the ultimate reaches of itself, all relatives in the universe dissolve into this great and immense static Calm.

If indeed the Transcendent is significant of that which lies beyond movement and the snare of the Gunas – creation, preservation and destruction – it is recognisable that this Ultimate Beyond does not suffer the fate of decay. For in such a condition, what can there be that is subject to decay? The process that engenders decay and death is irrevocably related to movement. The Transcendent being unmoving, It is understood that the next quality we discover is its imperishabiliy. The Transcendent does not perish because it is, in fact, unborn, – unborn in our moving and evolving universe. There is nothing of it that can be born and hence no experience of decay and death, much less of any rebirth.

Without a doubt the experience of that irrefutable imperishability is the single most enticing factor that has instigated the pursuit of realms beyond. At the same time, it is that devastating perception of disintegration that has established the vision of Mahakala as a prize for only those ‘rare highest souls’.

However, we approach now a third characteristic which has cast an element of paradoxical doubting into our quest and experience. It is this: If the Transcendent is unmoving and imperishable due to its other-worldliness, or its poise beyond and outside of the cosmos, then we encounter a particular aspect of its nature which has been the bed-rock of Indian spirituality from time immemorial. This is its indivisibility. Given the fact that it is a homogeneous Consciousness beyond the planes of existence in which division occurs, it stands that this Transcendent is hence indivisible. Consequent to this, we know that this perception offers the most compelling aspect of the Absolute: its unity, its oneness. Yet with this appreciation many of the paradoxes which face the human spirit arise; and due to this unity, oneness and indivisibility, it can be shown how until now no path has truly bridged the chasm that this experience of transcendent indivisibility and unity has created in our spiritual experience. And it is precisely because of this chasm that the highest Vision has been withheld from the seeker. For to bridge this intriguing chasm is to resolve the paradoxes.

The main aspect of the paradox is this: If the Transcendent or Static Brahman is indeed indivisible, then it stands that none of the experiences seekers have until now had of Its poise beyond and out of the moving cosmic dimension have been faithful to the truest and highest Truth. They have been real and overwhelming experiences, but they have suffered from a severe limitation. This limitation resides exclusively in the fact that any experience of the Transcendent which does not include the totally of Itself must be, to a certain extent, deceiving. For we cannot divide the indivisible. If the Transcendent is all-encompassing – and this is one of its most secure attributes – within Itself lies that which we consider irredeemably subject to division. The unity of the Transcendent carries us to the clear perception that the only true experience of Reality is an integral one. How then to achieve this perception of wholeness? and what would be its relation to the question of rebirth, the theme of our analysis?

It must be stated that this discovery is the key that unlocks those iron doors which do not permit entry into Mahakala’s sanctum sanctorum, and hence withhold from us the true meaning of life and death and our purpose in this material creation.

We cannot divide that which is lndivisible. This means then that there can be no true experience of those attributes that have been here enumerated of the Absolute which introduce the element of division.

Thus the Transcendent’s stasis can never be disconnected from its kinesis, a kinesis which in any case arises in its own Being. Likewise, its imperishability must contain within it the elements of all that is created, preserved and destroyed. But how is this accomplished?

The chasm is cleared of darkness and the bridge constructed in our awareness when we understand that the vast Transcendent in the act of manifestation is reduced to a seed. This is the profoundest mystery of creation. It is the origin of all things. The Unmanifest enters the Manifest (of Itself by virtue of this compression to a Seed, – that precious bija, that miraculous Hiranyaretas which is Agni. This Flame-Child stands at the Origin, he who is the first God extolled in the Veda. Thus all the attributes that we can conceive of in the Transcendent Beyond are drawn, by its own power of manifestation, into the Seed of Itself. That is, immobility, indivisibility, imperishability, are all properties which are contained in this miraculous Golden Bija.

What happens then to this Seed, which stands as the foundation of material creation?

The Golden Bija is the origin of spatial reality and the base of material creation. Manifestation (of the Unmanifest) results then in a central truth-seed, which from that Point extends itself, multiplies, grows, in the experience of creation, preservation and dissolution. This can be appreciated if we observe the nature of the cosmos we inhabit, which confirms this perception in that all its material bodies orbit a Centre. Indeed, centrality is one of the foremost aspects of the universal dimension. Yet there is a consciousness, a reality that extends beyond the material creation, or rather within which creation in matter is contained. But in appreciating this fact, a curious phenomenon took possession of the human mind. Somehow, along the way of human evolution the experience of God resulted in the fact that the Transcendent (the very significance of the word stands as a clue: that which lies beyond … ), which contains this universe in its Being and is all-encompassing, became veiled or masked to the perceptive eye of consciousness in the human being; and these contained dimensions came to be considered or seen as somehow inferior, or reflected an inferior spiritual poise and realisation, or a partial reality. This then reached its extremes in the formulation of the theories of Illusionism in all its many facets, and ultimately laid emphasis on an escape from these apparently inferior cages in which the human consciousness was seen to be imprisoned.

A divisive perception of this nature is not a property of the Divine Consciousness. It reflects a wholly human, mental poise and suffers from the scourge of a separative vision and experience, results of the mental orientation of the species. Because of this limitation of the present instrument, the Lord withdrew the vision of Himself as the Time-Spirit from Arjuna, since in this state it is not possible for humanity to attain a fuller and truer unified vision due to these limitations of the instrument and its subjugation to the rule of Mind.

The human species is an evolving collective entity. At present, civilisation as a whole is experiencing the pain of realising its limitations and insufficiencies and of knowing that as a race its actual constitution cannot permit a higher experience to come. To reach a wider and deeper collective experience, a new, more refined, more enhanced instrument is demanded. The turmoil of humanity at present is due largely to the fact that pressure is being applied on all quarters of Earth existence to compel the emergence of higher faculties so that a new way can manifest. Some details of this evolutionary process are given in Indian Scriptures. For example, in the Puranas we find mention of ‘the Nine Creations’. The final stages, the 7th, 8th and 9th, refer to the mental, the overmental and the supramental creations, respectively. Mental man is not the ultimate and highest but is merely a transitional creature. The evolutionary process, governed by the play of the tattwas and the gunas, is the mechanism to evolve a higher species. And one of the principal characteristics of this newly-emerging creation, superior to the present mental being, is a capacity to experience the indivisibility of God, – a consciousness, hence, of true unity. For this the being of the human experiencer must be fortified in such a way that it can withstand the impact of seeing the Time-Spirit working in the worlds, via the action of creation, preservation and destruction or dissolution, with an equanimity of being that arises from the knowledge of the Core-Purpose at the heart of material creation.

The Golden Seed contains this central truth. Our direct link with the Transcendent lies in this Seed, in the heart of ourselves and in the heart of our material universe. Thus to know that Purpose – the only real road to survival and salvation for the human species – one must plunge into the heart of matter and not away from it and into the Beyond. Since Time is inextricably linked with matter and material reality and cannot be seperated from the spatial, cosmic dimension, it becomes evident that to discover this truth and to embark upon this entirely new direction in our quest, we must realise God as presented to Arjuna in the supreme Vision he was granted of the Time-Spirit.

The Bhagavad Gita was the truth, the highest truth of the past Manifestation, the 8th. In this 9th Manifestation another way emerges, the way of Mahakala, carrying humanity to the threshold of the 9th and highest of the Puranic stages of creation. Central to this process, upholding it, controlling it, securing its inevitable, victorious fulfilment is that Golden Bija, – Hiranyaretas. Our experience of God must thus be in this Immanence; and the Seed contains the totality of that which is extra-cosmic. It is the Transcendent born in the manifest universe, it is the Eternal born in time, and there is no difference between the two. Rather we may say, this manifestation in matter presents an enhanced and more complete experience. The purpose of material creation is thus to express the fullest attributes of the Supreme Consciousness. Multiplicity is the truth of the cosmos, a splendid diversity whose reason for being is that all aspects of God can be given expression, that the Absolute can know Itself, can enjoy Itself. Self-knowledge and self-enjoyment are the propellants for deployment of the Absolute in material creation, in this great Dance of Shiva. The hierarchy that exists in the universe covers the entire range of such a self-knowing and self-enjoyment, resulting in the fact that at any given moment all possibilities of expression, of manifestation, exist simultaneously. For this is the nature of that Golden Seed: simultaneity and wholeness and compactness are its keywords. All is contained within the Seed.

And is there an end or a beginning to that Transcendent which stands beyond these distinctions? There can be no end to that which never had a beginning, which is ‘unborn’. Therefore, as all the other attributes of the Absolute are contained in the seed of Itself, so too is this supreme quality of ceaselessness and eternal manifestation.

Time’s function in the material universe is to draw the compact, involved elements held in the Seed to fruition. Time is thus the motor of Consciousness. It draws out and into extension that which arose at the Origin, at the moment of passage of the Unmanifest to the Manifest. This passage is the bridge connecting statics to dynamics. Time is movement, or rather it gives forth a body of itself in the cosmic principle of perpetual motion, or dynamic consciousness. Hence we encounter the splendid, colossal image in the Brihadaranyaka Upanishad of the universe in the form of a Horse, – that great and majestic Vedic symbol of energy, speed, kinesis. ‘Time’, the Upanishad tells us, ‘is the self of the horse sacrificial’. In this superb image the Seer describes the deepest truth of cosmic existence: that Time is the propeller and stands in the inner recesses of material creation and urges, propels it onward to completion, to fulfilment of its inherent purpose . . .’the self of the horse sacrificial . . .’

In this brief initial survey, which we shall carry to fuller dimensions in the course of this discussion, the first foundation of a new seeing arises: it is that the Transcendent and its immanent Seed, standing at the heart of material creation, are one and indivisible. The new faculty that will permit this simultaneous perception, will finally endow the human being with the capacity for a truly integrated seeing and experiencing of unity and multiplicity. For can there be any real existence of Unity without Multiplicity? Unity in itself implies the existence of the Multiple. A species is now to manifest which has evolved a faculty beyond Mind, capable of simultaneous appreciation of a unified multiplicity, which is the truer and more integral experience of God. Mind has been the aid as well as the stumbling-block until now. Mind has introduced division and hence has fostered a linear expression and divisive experience of Reality, and given rise in our civilisation to the fullest perversions and aberrations that ensue from this divisive, separative poise. The time has come to bridge the chasm and to make whole what has seemed to be severed only in or due to our perception, but not in the truth of Itself.

Hiranyaretas is a name of Agni. This mighty and adorable Vedic God’s vahana is the white Steed. Again we encounter here the image of motion and the energy that arises from intense speed, as in the blasting process of particles in nuclear physics. This image recalls the Upanishadic vision of the universe in the form of the Horse. Dynamics is then its essence (‘the self of the horse . . .’), but this is hardly the whole truth. For a chaotic and disintegrating and dispersed motion is not our experience of the universe, either spiritually or scientifically. Rather, what we see is a controlled and orderly movement, a harmony of the spheres, as it has been called from time immemorial. But what is the element that allows for this controlled and orderly dynamism, the truth of not only the cosmos but of our very own bodies? Once again we must delve deeply into the heart of the matter, to the innermost truth. We see then that ever and always centrality is the key. No matter how wide or how deep we extend our vision – that is, into the farthest reaches of the cosmos, or minutely focussed in the smallest of atomic particles – we find the existence of a core. That nucleus holds the body together – a body which is precisely characterised by motion – and controls and contains this play of colossal velocity, and secures a harmony and not a chaotic dispersal of energy.

In the human being we encounter this same truth. Each body is held together in life, in the experience of creative evolving, by a Core. Therein lies the seed of the Transcendent. It stands at the centre of our beings; and , as in the mighty universe, in the gigantic galaxies, this central core controls our existence in any given body and holds the key to our individual destiny. This is the ‘unborn’, the ‘undying’ part of ourselves. In the Veda this truth is expressed in the name of one of Agni’s vahanas: Aja, the ‘unborn’. Yet this word may prove deceiving because, accustomed as the human being is to separating reality into inferior and superior, higher and lower levels, when we use this term we fall prey to a consciousness that seeks escape from birth and the mechanism of evolution that has plagued seekers until now. We seem encouraged by such titles to seek dissolution into that unborn and undying One, for it alone appears to represent the highest truth which has somehow ‘fallen’ into this material hell and out of which it must emerge, never more to return. In such a case, birth, with all its glories and its travails, would clearly be a Divine jest, a farce played upon the human creation – and worse, played upon the Absolute Itself! Indeed, the final lines of the Rig Vedic Hymn of Creation seem to suggest just that: ‘He who in the highest empyrean surveys it, He alone knows, or else, even He knows not!’

Einstein has said God does not play dice, thus expressing his reticence in accepting the probability foundation of quantum physics. We can carry this a step further and state that the Supreme Consciousness does not know chaotic chance and purposelessness. Coupled with its indivisibility, the result is that birth in the material universe must not be in order to escape from it to the Beyond – for then, what was the need to enter this dimension at all? – but rather so that a fuller experience or expression of the Absolute could manifest. Material creation is thus the Body of Brahman, the Divine Shakti, deploying Herself for the purpose of the Absolute’s self-knowing and self-enjoying.

We cannot divorce ourselves from this truth and cosmic function. We are integral parts of the cosmic manifestation, minute as we may be in comparison to the vastnesses of the universe. However, does this minuteness not reflect then the very process of passage from the Unmanifest to the Manifest which has been described herein? We are, as it were, those very Seeds. We are those infinitesimal ‘eyes that see’ through which the Absolute knows, and thus knowing enjoys Itself. And this is the magic and the mystery of human birth. We are endowed with all the properties of the Transcendent and are Its instruments for this supreme Act of creative deployment of Itself.

How then can we desire to flee from this instrumentation, this glorious act of knowing along with God, of self-discovery of all the attributes contained within Itself ? But at the same time we must accept the Laws which govern the orderly deployment and extension in Time of the compact particles in the Seed. These use that majestic and awesome dynamism, the Power or the Shakti in her movement of creation, preservation and dissolution. To participate knowingly and willingly in this Act, we must then accept these laws – the essence of Time – indeed we must accept the Divine Mother. Thus we must evolve as a race beyond the capacity of an Arjuna and reach the point where we can know and sustain all aspects of Mahakala, above all his consort, Mahakali, without flinching, without seeking escape to the Beyond because of the limitations and trepidant condition of the present human spirit.

However, the aid for this realisation is indicated in the Gita. In the same verse the Lord gives this aid-key to Arjuna: Bhakti – but which ‘regards, adores and loves Me alone in all things’. Is this not the path we are describing in these pages? We see that the cosmic manifestation is the truth of that immanence, which results in the perception that Mahadeva is in all things. There is nothing outside of God, and the key for the method to sustain this highest of visions is Love.

This then brings our attention to focus on an aspect of creation which has held in rapt captivity the entire human race from the time of its inception. Nay, it is the truth encountered together with Time at the Origin. This is Love, – the power of Love. Because of Love a supreme equilibrium is secured in the material creation, which results in the fact that dissolution intoThat is rendered impossible. This harmony, this rhythm secures that a certain distance is maintained, a certain distinction and differentiation, whereby there comes into being a Knower and the Known, an Enjoyer and the Enjoyed, – the Divine Musician and the Instrument upon which and through which it can express Itself and enjoy that sublime Expression. If it were not for Love all would dissolve and never experience the bliss of Union, and material creation would then indeed be purposeless. It is Love that stands as the handmaiden, as the high priestess in the innermost temple in whose secret chamber we find Agni, the Divine Child, that superlative Purpose incarnate, that divine Will manifesting in the worlds.

Love holds all things in perfect harmony and equilibrium so that the Eye of Awareness can experience Oneness, can enjoy the bliss of that Divine Unity in creation. It is this that stands as the highest truth of our existence and being. Hence the Lord reveals to Arjuna that only such a bhakti, seeing, adoring, loving ‘Me alone in all things’ can be granted the vision of Mahakala; for indeed, Love and Time are the Being and Becoming of material creation.

Thus Desire, Love, the Ancients tell us was the first attribute or circumstance to arise in the being of That, and this was the link between the Unmanifest and the Manifest, between the uncreated and the created. Without hesitation it can be stated that this Rig Vedic Hymn of Creation is the most stupendous legacy left to human civilisation in the form of sacred texts. Nowhere in the vast collection of utterances on the Supreme Reality, do we find verses comparable to this one remarkable Hymn in that none can equal the truth-seeing of those illumined Vedic Seers. The most complete vision of creation, in its real and living truth, is expressed in this Hymn. To it we can turn for confirmation of our discoveries; and indeed it can be seen that if the path is followed into creation rather than away and out of it, perforce the result is the same as that of the Rig Vedic vision. No other scripture in the world has expressed so faithfully the cosmic truth as these collections of Songs in praise of the Divinity, – indeed, the most ancient record of truth-seeing the world possesses.

At first there was the Pulse of the One, alone. Then arose love, Desire, for that drew the Pulse into extension, into manifestation. Everafter it journeys to the discovery of Self, to the expression in the womb of material creation of the harmonies of that Pulse of the One. Love drives the One onward, outward in its quest for completion, for fulfilment, for apotheosis of the inherent truth of Itself. Thus Love is the essential power of this material universe, and these same longings are planted in the breasts of all living creatures, propelling them onward ever in search of that pulsating One in the Core in the primordial Hiranyagarbha. For out of this Golden Womb, or rather contained within it, are the Golden Seeds. Womb and Seed are thus the secretmost truths of material creation and hence the deepest truths of human existence itself. The propagation of the species is ever a reproduction on dense levels in that great and dark original Plasma, of this primordial act of Creation.

How could the ancient Seers know this Act so thoroughly? Did they look out, beyond, into the Absolute Transcendent? Nay, such a seeing, as experienced by these ancient Rishis, came through the depths of the soul. Therein womb and seed are lodged. This is the Cave, and in it are concealed all the secrets of creation, of the truth of our world, our lives, our destiny, our rebirths.

Desire drew out that which lay compact, contracted into ‘That One . . . there was nothing else nor ought beyond it’ . . . And with desire, out of the depths of Love, came ‘will in the heart’, and this then ‘extended horizontally’ that Ray. Thereafter the seed of Brahman was cast far and wide in the process of self-manifestation, from self-law. And thus the Pulse gave birth to the worlds and all creatures therein in an eternal process of creation, preservation and dissolution.

But at the heart of It all stands a Core, in the immense Core of the One Itself. Thus as embodied beings our profoundest truth is this central cave in which That One resides, at the innermost heart of ourselves. It can be visualised as a formidable tornado in whose centre stands an eye. The colossal play in the periphery is united and one with the centre. Indeed it cannot exist divorced from this essential unity. It is the same for each human incarnation. What is it that is born? The Vedic Hymn of Creation tells us exactly what this is, how birth comes about. The process of the greater manifestation is the same for the smaller, just as the infinitesimal atom reproduces in the minute boundaries of itself the same phenomenon and conglomeration of matter that we can perceive in the gigantic universe. Millions upon millions of ‘galaxies’ we carry in our human bodies. Each has a centre with its core or nucleus, and these ‘galaxies’ are held together by a ‘galactic centre’ in the human body, which is the soul.

Like the centre of our galaxy or the centre of our solar system, a luminous ‘sun’ abides in our hearts. That ‘seed’ is the centre in its inner circumference, – a magnetic core which by the special properties inherent in its central Pulse, is able to hold in orbit all the galaxy-cells of our bodies. In the course of our lives a ‘ray’ is extended horizontally from this vertically compressed seed, as the Rig Veda describes, from this point outward. And this extension is the lived (horizontal) experience of our individual Time, by which means we serve as conscious instruments in creation for the supreme act of self-knowing and self-enjoyment of the Absolute.

The core moves from one dimension to another. It is our bridge to the other hemisphere, to what is for us, in our state of unawareness, the unknown. The gateway to that unknown is Death. Passage to that other side signifies a rupture of the horizontal extension of our individual time. However, this is simply the result of the limitation of the present human instrument, in which and for which this core is entirely veiled. Guha remains ever concealed for most if not all human beings. Yet, what does indeed happen at death in all individual existence? What does it mean to say that time ceases for a person who dies, which is an obvious fact and cannot be denied? It appears that with human birth we enter the realm of time. We thus begin our journey on this crushing wheel that characterises the universe in which we exist, only then at death to be mercilessly thrust out of its womb of relatedness and relativities into some void, from whence it seems we have come, to be finally disentangled from all the relations and experiences nurtured, cherished (or even despised) in the process of living in time on this planet, in this universe. What is the purpose of this painful severance that death afflicts upon almost all human creatures? Or else, in order to escape from this anguish that birth invariably sets in motion and the suffering engendered by a life in ignorance, one seeks the refuge of death in order that these knotted relations in this great web of our time-pattern cease to exist and bind us to this awesome yet horrific Wheel, our benediction and our bane. It seems the only salvation possible is therefore to use Death as a means to liberate ourselves from a continued existence in the material universe and on this particular planet. Death then appears to bring an end to all relatedness. Where time exists there is an unavoidable web, constituted of experiences lived in material creation, but held together by a core. There can be no such construction on the basis of relations in the universe, between its myriad parts, unless a core central to the process exists.

In our exploration we have seen that this core is the compact, contracted, unextended and compressed essence of the Absolute. All true centres carry this magnetic Pulse within their spaceless dimensions. Because of the existence of this central Point, the process of extension by and through time can ensue and material manifest being arises. Time is thus the principle energy of creation, the ‘self’ indeed of that mighty cosmic Horse. Yet for this play to ensue, the ‘centre must hold’. And it does hold. Every human birth, not to speak of the universe itself, stands as testimony to the existence of this One.

In our innermost core That One is lodged. This is Agni, the divine Fire. It is the incarnate Will. The ‘pulse’ that arises at the origin of Time is that Will. Thereafter it sends out its reverberations. These then produce ripples in the fabric of our individualised ‘systems’, which then become that web we inhabit, just as a spider from her own being, her centre, draws forth the substance which she uses to construct her web, the ‘cosmos’ she then inhabits. Essential to this process is Desire, or the Power of Love, which results in a harmony of all the parts by virtue of the fact that it secures the indispensable ‘distance’ in order that the process of separation can allow for an Enjoyer and the Enjoyed.

In that core there is no relatedness, for this requires extension. There is only Being, truth of being, Sat. Yet without the core no relations could come into existence, for they cannot arise without a binding centre, a hub as it were. Likewise, the attributes of the core could never ‘know’ themselves if divorced from the full process of manifestation. And holding this majestic Play together, in a magical balance of contraction and expansion, is that magnetic Point. Indeed this Seed is equal to the Absolute. One is the vast; the other is the minute and compact. Thus in our individual core we hold this golden Bija containing all the attributes of the Transcendent.

Imperishability is its nature. How then can this Seed-Core die if essential to its being is eternal ceaselessness? But indeed it does not perish. At death it is time that ceases (to our conscious experience). And this brings the pain of separation from all that during the conscious passage of time in our bodies we had come to cherish and to love. This pain of separation has been the scourge of human existence, this knowledge that all things born must die, that no matter how fulfilling and satisfying our lives, whatever is built up in this individual yet multiply-interrelated web must dissolve at death. There is no way in which we can carry anything with us into that beyond, that unknown realm. Hence a sense of purposelessness permeates the entire fabric of individual and collective existence. The human creature seeks desperately to overcome this apparent purposelessness of life through what appear to be creative acts, resulting in some carried-over element, be this a work of art, of literature, of science, or whatever; or else simply in the extension of his seed in the form of his offspring. But the pain remains. The unknowing continues to plague us all. And we seek compensation or extinction.

The answer sages have given is to establish a poise of consciousness that rests on the solid realisation of uninvolvement and detachment. Yet this, as mentioned, merely serves to confound the already impossible confusion death generates for the troubled human spirit. That is, such a realisation, as exhilarating as it may be, merely serves to put a Divine Seal on purposelessness. We are then entirely justified in viewing the world in which we live as void of any great or even minor sense. For all practical purposes it is a maya, an illusion, a web whose centre is a sombre void.

However, in that core there is no void but rather plenitude of Being, and therein lies the secret dharma which is our eternal truth of being. In it we find that great Purpose, individually and collectively, and we realise that birth is a supreme grace, for it grants us the opportunity of conscious enactment of that very Purpose. Nonetheless, we are faced with the experience of death. No matter how solid the equanimity of our consciousness, we must still deal with Yama and Kala when ‘our time is up’.

Death brings oblivion. In that Sleep of sleeps we are disengaged from all that we had experienced in life on this side. However, is this a permanent feature of life? Or is it simply the result of our present constitution? Together with this query goes another, and they cannot be separated: Is this creation thus essentially one of Ignorance? For this is our experience of it as human beings who live life bounded by the limited vision of separateness and disunity. Thus we have devised countless theories to fortify our ignorant experience and justify our behavior patterns which are tearing civilisation to shreds; or else these theories serve to justify our quest for a Beyond in isolation from and severed from this manifest world of relatedness.

The cloak of Ignorance that presently shrouds human consciousness is the sole purpose for the imperative need of oblivion at the time of death, in order that we continue our instrumentation, drawn back into life by desire of fulfilment, so that we may continue as individualised ‘eyes that see’.

When we take birth – and the process of birth extends beyond the boundaries we attribute to it in the 9-month gestation process starting with conception – we set in motion that magical process of the Eye of the Tornado gathering energy about itself. We collect, on the basis of this eye-core, the elements or sheaths or bodies which are necessary for the extension in matter of that One in the Core. We form our vahana, or vehicle. This element, which is an individualised seed-truth of the Absolute, is the particle that survives all death, disintegration and rebirth – but that uses the tattwas and the gunas for its mechanism of expression in the most material dimension. It collects energies, organises them, creates a cosmos of the chaos – so perfectly conveyed in the Vedic term, ritam. This is the Undying, the Unborn one Aja, the mighty vahana of Agni; for this symbol describes the ‘body’ of the essence that Agni is. He is the first of the Gods and the realiser of immortality; or rather, that Immortal among mortals. Agni is that One, that Pulse in the Core, that Hiranyaretas, or the Golden Seed. Indeed, the Immortal amongst the mortality of our decaying parts.

This Core is undying. It does not decay. It knows and enjoys ceaselessness, eternal Becoming, an action which by virtue of its Being is controlled and ordered and expressive of the highest Truth. This is our own inherent truth, our intrinsic Dharma, collectively and individually. In view of this luminous destiny, whence this pain and the affliction of an ignorant unknowing, which seeks to avoid birth and flee from the Cosmic Womb of the Mother, as one would flee from the darkest Hell?

Again it must be stated that knowledge of the reality of this material creation and hence our own participation therein as conscient beings can only come by a plunge into that Core and not away and into any Beyond. It is also this plunge ‘Into the Seed-Core that can give us any real and lasting satisfaction in the quest for true knowledge of rebirth, as well as of birth itself, and that ever enigmatic, terrifying, rapacious ‘hunger that is Death’.

© Patrizia Norelli-Bachelet, 1997