Earth Calendar: Cosmic Dawn



Today we celebrate  entry into Cosmic Dawn with Thea, she who is Usha, the Dawn Goddess (see end note). Sri Aurobindo has translated some of the most beautiful hymns in the Rig Veda to this goddess. He explains that the cow is a symbol for ‘light’, and we are meant to see the double meaning of the word ‘go’ as both ‘cow’ and ‘ray of light’. So too, Usha, the Dawn Goddess, he describes as ‘gomati asvavati’ –  she  who comes with her cows and horses -‘asva’ meaning both ‘horse’ and ‘forceful movement’ (1). She comes uttering her ‘happy truths’: ‘Dawn, with thy shining herds, with thy steeds, widely luminous, full of happy truths (I.92.14).

His translations draw attention to the way the Dawn Goddess sees; not only is her chariot drawn by the shining herds,  the Goddess looks upon  the world with an eye  that shines with wideness,  she brings the Sun and wakes  the earth; ‘She moves according to the path of the Truth, as one who knows…’ (ibid, p 132).  

The Goddess of Dawn has a faculty of knowledge beyond the mental, a perceptive vision,  a consciousness which leads to the higher or immortal truths,  she brings spiritual wealth and joy. This vastness associated with the coming of Dawn is not just a physical illumination, Sri Aurobindo explains, ‘we get the idea of the solar light of the world of Swar’ (ibid).


Is this not  the way that Thea ‘sees’ (that is, the verb form of her name, ‘the act of seeing’)?


Thea vividly describes the experience of Cosmic Dawn at the moment  of our first breath:  ‘…Rays of light, particles burst forth in a formidable, dazzling display of energy… by our plunge into earth dimension at birth, we become these very particles of consciousness-force. All is however, a chaotic and riotous burst of the solar essence, the great dance of Shiva. We discover our solar essence; we are the Sun.


This is our inner Dawn.   

And out of this dazzling chaos we must make a cosmos (2).

Thea instructs that a deeper experience must be reached after the first manifestation of these ‘splendid rays of Dawn, out of this initial inner explosion’. A Core is to be unveiled in our being, the divine One, he who acts as a ‘ magnetic power’  forcing ‘the experience of integration of all the parts and obliges them to accept the rhythm of the inner Sun.’ (ibid).

But for most of humanity the Sun within  exists only in potential, our inner experience remains one of chaos, not cosmos. We face a critical threshold, Thea cautions; is it possible and is there sufficient time to transcend the limitations of our ego centred self and bring into being a higher species, and how can this be done?

It is not through new philosophical or educational systems that  the destruction set in motion thousands of years ago can be stopped. It is only by introducing a new and higher consciousness, by a realignment of our consciousness-being so that a Core comes into existence which can keep the consciousness centred and held together during the acceleration that time is producing (ibid, p. 335). This is the purpose of The Gnostic Circle.


It is a tremendous privilege to take birth on Earth at this time, during this Aquarian Age.  It is expected that our planet (and her inhabitants) will undergo a ‘universal transformation. It is expected that we will experience the fullness of Cosmic Dawn (3).

Source: Patrizia Noreli-Bachelet (Thea) The New Way, Volume 2, 1981, p. 399

For the first time in recorded history, during this Aquarian Age, our Earth’s unique and full contribution to the Solar System will be unveiled; she will be seen as a ‘conscious entity’  among the nine.  Earth has been treated as an ‘outcast’, Thea explains, because of ineffective and  partial spiritual visions over thousands of years; her destiny has been totally misunderstood (4).  In both East and West, seekers  were encouraged to deny life on their own home planet: Western spirituality encouraged believers to accept suffering as a way to attain a reward in a heaven beyond this life. Earth was considered a prison, a ‘fall from grace’.  Similarly, a variety of Eastern philosophical systems  also negated life on this planet, ‘in a quest for otherworldliness,…all creation in matter was an “illusion’ (ibid).

Most cosmologies, like the yogas and religions of old, are also incomplete, they too have taken the vision of Earth’s central purpose for being away from the planet and directed it toward that which is external. It is a ‘cosmic-evolutionary’ problem we face, Thea explains. For most people, the reality is that after millennia of evolution,  at the centre of our being there is a great void instead of the central Sun,  the result is chaos instead of a cosmos.

Thea assures that we have the aid of Vishnu’s intervention. The 9th evolutionary Avatar, Sri Aurobindo,  reversed the misdirection to the beyond and the seeking of otherworldliness; he exposed ‘the cosmic lie’.  We are an evolving species in transition from the mental to Supramental stage of consciousness, we move toward a cosmic consciousness, a universalisation that is demanded of us if we wish to accomplish the Aquarian goal:   to make manifest on our Earth, the Divine, ‘to become the living expression of the Supreme Will.’ (5)

Sri Aurobindo and the Mother created the first laboratory, gathering energies together who represented the old consciousness, the ‘otherworldly’ direction of the old yogas that had permeated the entire world. But after the Supramental Manifestation of 1956, and as a result of their tremendous labour, a new field was needed to root the Truth Consciousness into the physical Earth. 

Thea wrote the three volumes of The New Way to make clear the Third and Fourth levels of the yoga. She describes  the process undertaken, likening it to constructing a bridge – a body of knowledge (gnosis) which ‘densifies’ the vision and connects the Supramental to our Earth plane (6).  The first half of the Bridge was constructed by Sri Aurobindo, (the Transcendent Divine) and The Mother (the Cosmic Divine). The yoga of the second half of the Bridge  was carried out by Thea, third member of his Solar Line, (the Individual Divine) and the Fourth.

Thea describes Sri Aurobindo’s return as the Fourth in this way: ‘…as he wrote in A God’s Labour to describe his return from the abyss, ‘He who I am was with me still’. He returned this time as part of the New Creation, as the Immanent One of his former Transcendence, the minute and precise details of which were recorded in the measurements of the Inner Chamber by the Mother.’ (ibid, p. 13)


She also has stated it in this way:

‘The Descent in four stages has unveiled the deepest secrets of the Veda … the earth herself is born to give birth to the Son’. (7)


While 1 January is the official opening of the business year in most countries across the globe, the zodiacal year opens with Mahavishuva, entry into first sign of Aries, on or around 20/21 March, the Vernal Equinox, when day and night are equal. India is out of synchonisation and does not follow the natural order; the zodiac has been separated from the March equinox by 23 days. When the opening day is incorrect,  so are all the rest, particularly Makar Sankranti, most important of all.


  1. Sri Aurobindo, Secrets of the Veda, CWSA, Chapter 15, ‘The Herds of the Dawn’, 1998,  p.124.
  2. Patrizia Norelli-Bachelet, The New Way, Volume 3, ‘The Power of the One’, 2005, pp. 254 – 258.
  3. Review Aeon Centre of Cosmology Website, the Calendar, Introduction:

Time is the ‘support’ of the individual journey, Time is the ‘support’ of  the planet’s journey. Thea calls the four divisions of Time: Cosmic Dawn, Cosmic Midnight, Cosmic Sunset and Cosmic Midday, each period  important in terms of the particular vision of consciousness it presents. From Dawn to Midnight the traveller enters into the Physical plane of consciousness, from Midnight to Sunset the Vital, Sunset to Midday the Mental  which takes the seeker to the threshold of the cosmic consciousness. Midday to Dawn is the spiritual (Supramental) quarter and the journey culminates, Swar (or Heaven) is brought into manifestation here on Earth.

  1. Patrizia Norelli-Bachelet, ‘The Emerging Cosmos’, The Vishaal Newsletter, Supplement, May 1987.
  2. Patrizia Norelli-Bachelet, The New Way,  Volume 3, Chapter 21, ‘Heaven and Earth in Man’, 2005, p. 319.
  3. Patrizia Norelli-Bachelet, The Vedic Altar Updated, 2023, Introduction,  p. 13.
  4. Patrizia Norelli-Bachelet, The New Way, Volume 2, Chapter 10, ‘Integrality and Return to the Source’, p. 382.