Monday, January 30, 2012

The Error of Excluding Time from True Nature & Paths of Self-Realization

A friend of mine recently shared the following video of A. H. Almaas (founder of the Ridhwan School/the Diamond Heart approach) discussing the question of 'What is Time' which was shown at the 'Science and Non-Duality Conference' in October of 2011 in San Rafael, California. The conference was subtitled: 'On the Edge of Time'. I am a former Diamond Heart student and have read several books by Almaas, and was curious about what he had to say about Time. As far as I knew, Time was not fully integrated or understood in the Diamond Heart approach. As far as I knew, it was considered something separate from, secondary to or of no use in the important business of experiencing True Nature, as expressed in the following quote from Almaas's book, The Unfolding Now.
'What is useful to recognize, then, is that our time orientation will disconnect us from our True Nature because it contradicts the now-ness, the timelessness, of our True Nature.'
From what I have gathered from the Integral and Supramental teachings of Sri Aurobindo, the Mother and Patrizia Norelli-Bachelet, which restore the thought of the Vedic rishis into modern language and applicability, Time and True Nature cannot be separated any more than the heart can be separated from the body, or the Sun can be separated from the solar system, without dire consequences that is. It is true enough, absolutely true that our civilization's current time orientation, or current understanding of Time disconnects us from our True Nature. But what seems to be absent in Almaas's conception, as compared to teachings of the aforementioned mahayogis, is that an UPGRADE in our time orientation/time consciousness is not only possible but necessary in terms of the evolution of our consciousness. Our time orientation can and needs to be corrected so that it DOES connect us with our True Nature, with our sanatana dharma. Our modern-day civilization has such a long history of considering Time to be a distorter of True Nature, or as a step-down from the Divine Being, that it is an epic challenge to get people to consider, as the Vedic rishis did, that a higher Gnosis of Time is actually a central Key to understanding our True Nature or Divine Self in all selves. 
So I watched the interview with great curiosity, wondering what would come out of Almaas's mouth regarding Time. [LINK TO THE TALK]

Here are some of my favorite excerpts from the mostly-wonderful talk. I like them because they seem to encourage listeners to consider the error of dismissing Time as unreal or irrelevant to the quest for Self-Knowledge, whether or not this quest takes the form of scientific or spiritual inquiry. Much of the talk even seemed to echo the teachings of Sri Aurobindo, the Mother, Patrizia Norelli-Bachelet and the Vedic rishis' regarding Time-Gnosis.
‘In a spiritual experience, it is possible to experience time and space as inseparable, meaning there is the realization of not experiencing timelessness as beyond all manifestation, not experiencing the transcendent, but experiencing that transcendence as appearing as time-space, where it is like a space but it is also time at the same time. It’s a very interesting thing; and it sort of explains some things. It adds to the understanding of time which I think might be useful at some point for science. I don’t know how it will be because science sort of arrived at that in a certain way; and spiritual experience can take us to that place. But the most mysterious thing about time, that in spiritual experience happens, happens in the experience of singularity.
‘… If we don’t eliminate the question of time, and just say time is not real, or if we really are into timelessness, and recognize that timelessness is really just the opposite of time, true nature reveals itself as something, as the source of all time, and really as the timelessness, which sometimes people call the eternal now. That now is at all times. It is the now of all time. So all times are in the now. That is the entry into the understanding that right this moment, the timeless now really includes all times – past, present and future; and that can be experiential. We can actually experience ourselves right now connected to all time, points of time; and that I think is going to be something very interesting for scientific exploration. It connects to the question of quantum entanglement, which has to do more with space. It is a connection in space; but this one is a connection in time. The entanglement, the non-locality happens not only in space, but in time; and we can realize that everything is connected to everything else. And in fact, in this condition that they call singularity, things are not non-dual meaning they are not simply not separate from each other. Things are identical. I, at this moment am everything, at all points of space, but at all points in time. So every point is every point in time and space. I’d like to bring in the holographic principle, which is of course now becoming part of scientific theory and I don’t know how it will go, whether it will succeed or not, but the idea is like the understanding of true nature, spiritual nature. As something that not only transcends time but includes it. And includes it in such a way that it includes all of time by uniting it in one point, one singularity. And that is very interesting because it means that our sense of time, past and future begins to change, we begin, become aware that the past is available to us, the future is available to us; and our action now will effect not only the future, it will effect the past. What happening in the past is effecting the present.
‘That brings us to a place that is very mysterious for our minds. Our mind sort of doesn’t know what to do with it; but also it brings us very closer to everything and to each other. It shows that not only non-locality distance is an apparent manifestation, but duration is an apparent manifestation. They are not imagined, created by us. They are actually a manifestation of reality; but reality which is just true nature, is much more mysterious about it.’
Then, close to the end of the talk came the following, which reverted to the standard dismissal of Time from the important business of spiritual realization:
For me, it’s not like time is not real, it’s more like time is not relevant. It’s simply not relevant for the realized condition. It’s relevant for practical things, for life. It is a certain dimension of reality that is relevant for our life, but for enlightenment, we go to a place not simply timelessness but it is a place where the notion of time is not operative. So it’s neither time nor timelessness, it doesn’t even feel like now, it doesn’t feel like this moment, there’s no such thing as a moment. That implies bringing back the concept of time. But I’m not operating from within that concept of time. My experience is not operating that way. This is a condition of realization that is interesting to know and might be very useful for scientific discovery if they realize that all these ways of relating to time that time can be sort of, it’s a very interesting thing that can manifest in many ways, some of them more real, more useful than others, more relevant for different situation than another.’ [emphasis added]
This dismissal is immediately followed by a suggestion that it is a good thing to not dismiss Time:
'So I think that will be a good thing for us to contemplate, all these possibilities of time. Not dismiss time, not believe time completely the way we experience it; but to open up to the question of time and find out, what is time and how is it related to reality and to everything else.’
A Diamond Heart friend of mine has tried to convince me that there is no dismissal of Time in Almaas's statement that '[Time] is simply not relevant for the realized condition', or in Almaas's assessment that whereas Time is relevant for our life, it is not relevant in terms of our 'enlightenment'.

It is curious to me how this dismissal or micro-contradiction (micro yet hugely significant, like a micro-expression on the face can be) in the video can be so easily missed or not seen. Perhaps these statements about the irrelevance of time in terms of 'realization' or 'enlightenment' are perfectly acceptable and pleasing ... a non-issue to those who are still operating under the influence of the Buddhist idea that Time is somehow to be transcended rather than fully-integrated in the path to Self-Knowledge. But I rather fall into the growing contingency of folks who are eternally grateful that Sri Aurobindo, the Mother and Patrizia Norelli-Bachelet have made much progress towards correcting that Buddhist error, via encouraging (or re-establishing for our day and age) a more integral or truly all-inclusive vision of Self and Self-Knowledge ... recognizing that Transcendence of the material world and of our movements in space-time, does not the represent the highest possibilities or stages of Self-realization. They have discussed in great detail, the higher ranges of realization of the supramental being, which include a simultaneous realization of the Triadic Self, i.e. our ONE indivisible Self that is simultaneously Transcendent, Cosmic and Individual. This realization of the indivisible Self, it becomes clear through their teachings, cannot exclude gnosis of Time and Space.

In one of his books, entitled Diamond Heart V: Inexhaustible Mystery, Almaas writes that ‘The cosmic individual is neither in space nor in time.’ Where then does the Cosmic Individual (which is really the simultaneously triadic Transcendent-Cosmic-Individual) exist and move? What are the infinite, ever-present and eternal ranges of this triadic Self, if not time and space? What is the body of the indivisible Self if not time and space and all of its forms and dynamic creations? From my point of view, which is based in Vedic cosmology as well as in the ‘descent’ of Supramental gnosis which Sri Aurobindo incarnated to establish, Almaas’s understanding of the cosmic individual, and hence his understanding of Time and its relevance to those seeking a complete realization of True Nature is questionable or improvable.

‘[Time and space] are the forms of all cosmic existence’:
only, they vary on each level.
Each world has its own space and time.’

– The Mother, Questions & Answers, ‘Different Kinds of Space and Time’

To conclude, I will post some excerpts of the writings of Sri Aurobindo, the Mother and Patrizia Norelli-Bachelet that will help to give readers some idea of how our current time-consciousness can be upgraded, re-oriented and expanded to connect us with our True Nature, rather than dismissing Time because our time-consciousness has yet to break the bounds of our physical, vital or mental being. Because if each world has its own consciousness and experience of space and time, then certainly the supramental consciousness and experience of space and time is something that can and should be realized in the quest for full Self-Knowledge or Self-Realization.   
‘[The Supramental being's] time consciousness ... will be different from that of the mental being, not swept helplessly on the stream of the moments and clutching at each moment as a stay and a swiftly disappearing standpoint, but founded first on its eternal identity beyond the changes of time, secondly on a simultaneous eternity of Time in which past, present and future exist together for ever in the self-knowledge and self-power of the Eternal, thirdly, in a total view of the three times as one movement singly and indivisibly seen even in their succession of stages, periods, cycles, last ‒ and that only in the instrumental consciousness ‒ in the step by step evolution of the moments. It will therefore have the knowledge of the three times, trikaladristi ‒ held of old to be a supreme sign of the seer and the Rishi, ‒ not as anabnormal power, but as its normal way of time knowledge.

‘This unified and infinite time consciousness and this vision and knowledge are the possession of the supramental being in its own supreme region of light and are complete only on the highest levels of the supramental nature.
 ‒ Sri Aurobindo, The Synthesis of Yoga,
‘Towards a Supramental Vision of Time’

Question: Sweet Mother, can one go out of Time and Space?

The Mother: If one goes out of the manifestation.

It is the fact of objectivisation, of manifestation which has created time and space. To go out of it one must return to the origin, that is, go out of the manifestation. Otherwise from the very first objectivisation time and space were created.

There is a feeling or a perception or an experience of eternity and infinity in which one has the impression of going out of time and space .… It is only an impression.

One must pass beyond all forms, even the most subtle forms of consciousness, far beyond the forms of thought, the forms of consciousness, to be able to have this impression of being outside space and time. This is what generally happens to people who enter into samadhi – the true samadhi – and when they come back to their normal consciousness, they don’t remember anything, for, in fact, there was nothing they could remember. This is what Sri Aurobindo says here: If Brahman were only an impersonal abstraction, the one reasonable end would be annihilation. For it is obvious that if one goes out of time and space, all separate existence automatically ceases.

There, now. So one can, without much result!

‒ The Mother, Question and Answers,
2 January 1957
‘If the Transcendent is unmoving and imperishable due to its otherworldliness, 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 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 totality of Itself must be, to a certain extent, deceiving. For we cannot divide the indivisible.’ …

‘It must be stated that this discovery is the key that unlocks those iron doors which do not permit entry into Mahakala’s [Time’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 indivisible. 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 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.’

‒ Patrizia Norelli-Bachelet, Time and Imperishability, Part I,
‘Transcendence and the Immanence of the One’

Relevant Links:
* PDFs of Sri Aurobindo and the Mother's major works

* Books by Patrizia Norelli-Bachelet 
* 'A Higher Vision of Time Is Needed...' (Quotes from PNB's Time & Imperishability and some commentary)
* The ALL-pervading Energy of Time - the New Time (Quote from PNB's The New Way, a study in the rise and establishment of a gnostic society).
* ‘The Geometry and Superstructure of Time’ (Lori Tompkins. 2009)
* 'Time as a Power (not an Enemy) of Self' (Lori Tompkins, 2009)
* 'The Error of the Buddha' (Robert Wilkinson, 2007) 
* Quotes of Sri Aurobindo & the Mother on Space and Time 
* Updating Assumptions and Widening Consciousness of Time (Lori Tompkins, 2011)

Saturday, January 21, 2012

The Maya 2012 - Is it Relevant?

Patrizia Norelli-Bachelet (Thea) discusses the Mayan calendar, evolutionary cycles, the significance of 2012 in terms of evolution of consciousness, Carlos Casteneda, and the new world:

Part II: The Transformation of the Earth - The Newer New Order
Part III: Protests in the Age of Aquarius

Sunday, January 1, 2012

Evolving Towards a Consciousness of Unity - Sri Aurobindo's Teachings

Dante and Beatrice gaze upon the highest Heaven (The Empyrean);
from Gustave Doré's illustrations to the Divine Comedy, Paradiso Canto 31
[I wrote this article in July of 2011 and I almost forgot about it. Here it is, an offering for the New Year.]

In 1908-1909, while spending a year in jail for being a seditionist against British rule in India, Sri Aurobindo (1872-1950) came to the conclusion that the time had come for an entirely new stage of evolution to unfold on planet Earth. So far in our history, out of seemingly inert matter evolved life and out of matter-life evolved mind. The next logical question that arises is, ‘What is next for us? … What exactly are we to become or evolve into?’ The answer, according to Sri Aurobindo and the authors of the Rig Veda, is that we are to become conscious of the One Self that contains and pervades all-selves and all variations throughout all of time and space. Another way of putting this is that our limited mind and fragmented mental-egoic formations are evolutionarily bound to give way to a supramental, or higher-than-mental consciousness of eternity, immortality and unity. Like the seed of a flower is inherently designed to grow through various stages and to bloom, mankind is inherently designed in the course of evolution, to become Gnostic or knowledgeable of the whole living macrocosm of which each individual is a microcosm. As our consciousness evolves in that direction, life on Earth becomes correspondingly luminous, harmonious and divine.

In his magnum opus The Life Divine, which describes this evolutionary vision, Sri Aurobindo begins his description of the ‘Gnostic Being’ with a selection of verses from the Rig Veda that give readers an idea of the eternal Truth of Oneness that lies in wait to illuminate the shadowy mind of Man.

O Flame, O Wine, your force has become conscious;
 you have discovered the One Light for the many. 

Rig Veda I. 93. 4
O Truth-Conscious, be conscious of the Truth,
cleave out many streams of the Truth. 

Rig Veda V. 12. 2

A perfect path of the Truth has come into being for our
 journey to the other shore beyond the darkness. 

Rig Veda I. 46. 11

‘Mental nature and mental thought,’ Sri Aurobindo goes on to explain, ‘are based on a consciousness of the finite; supramental nature is in its very grain a consciousness and power of the Infinite. Supramental Nature sees everything from the standpoint of oneness and regards all things, even the greatest multiplicity and diversity, even what are to the mind the strongest contradictions, in the light of that oneness; its will, ideas, feelings, sense are made of the stuff of that oneness, its actions proceed on that basis. … the supramental, the life divine is a life of essential spontaneous and inherent unity.’

The eye-opening gist of this many-faceted Oneness as discussed by Sri Aurobindo and the Vedic rishis is that whatever we may think we are doing or accomplishing as individuals and whatever individual paths we may identify with, we are actually carrying out, in unison, one great evolutionary mission or journey. The Vedic rishis described this unified evolutionary progression as a ‘sacrifice’ (yajna) ‒ a ritual and cyclical journey which is upheld, powered by and compelled by the sacred solar fire and divine will (agni).

'By the Truth they hold the Truth that holds all,
in the power of the Sacrifice, in the supreme ether.'

Rig Veda V.15. 2

In 1914 Mirra Alfassa, later to be known as ‘the Mother’, joined Sri Aurobindo in Pondicherry, India where she worked continuously towards the establishment of a unified, supramental consciousness on Earth until her passing at age 95 in 1973. In 1958, after reading from The Life Divine, she told her students, ‘As soon as one is convinced that there is a living and real Truth seeking to express itself in an objective universe, the only thing that seems to have any importance or value is to come into contact with this Truth, to identify oneself with it as perfectly as possible, and to no longer be anything but a means of expressing it, making it more and more living and tangible so that it may be manifested more and more perfectly. All theories, all principles, all methods are more or less good according to their capacity to express that Truth; and as one goes forward on this path, if one goes beyond all the limits of Ignorance, one becomes aware that the totality of this manifestation, its wholeness, its integrality is necessary for the expression of that Truth, that nothing can be left out, and perhaps there is nothing more important or less important.’

The Mother was well aware that this Truth of Oneness was deeply encoded and embedded in the Vedic foundations of India, and hence, like Sri Aurobindo, she believed that India would necessarily be the ‘guru’ or teacher of the world once the nation recovered the true sense of its own ancient wisdom tradition. ‘There is only one country in the world,’ the Mother said in 1969, ‘that knows that there is only one Truth to which everything should be turned, and that is India. Other countries have forgotten this, but in India it is ingrained in the people, and one day it will come out. We must all recognize this and work for this. India is the cradle of the Truth and will lead the world to Truth. India will find its real place in the world when it realizes this.’

Harmonizing the Whole

‘The whole is brought with lightening speed toward the consciousness that will be this Consciousness of the point and the whole at the same time.’
 – The Mother, 19 November 1969

Practically speaking, if human beings across all borders do not learn to cooperate and care for the quality of life of all beings, Earth will continue to become an increasingly difficult place to live. So our survival necessitates that we at least acquire a certain tolerance of, and perhaps even an appreciation of the diversity of form and divergent paths that make up the whole. But, according to Sri Aurobindo and the Mother, such tolerance and appreciation is only one step in the right direction. Achieving a true harmony amongst the Many requires a greater gnosis or direct knowledge of the One Truth of our being.

‘The one thing that seems necessary,’ the Mother continued in her above discussion of The Life Divine, ‘is a harmonization of everything which puts each thing in its place, in its true relation with all the rest, so that the total Unity may manifest harmoniously. If one comes down from this level, according to me one no longer understands anything and all arguments are of equal worth in the narrowness and limitation which take away all their real value. Each thing in its place, in harmony with all the rest, and then one can begin to understand and live.’

 ‘All will be seen in its relation to the whole,’ wrote Sri Aurobindo of the gnostic point of view, ‘so that each step will be luminous and joyous and satisfying in itself because each is in unison with a luminous totality. This consciousness, this living in the spiritual totality and acting from it, a satisfied totality in essence of being and a satisfied totality in the dynamic movement of being, the sense of the relations of that totality accompanying each step, is indeed the very mark of a supramental consciousness and distinguishes it from the disintegrated, ignorantly successive steps of our consciousness in the Ignorance. The gnostic existence and delight of existence is a universal and total being and delight, and there will be the presence of that totality and universality in each separate movement: in each there will be, not a partial experience of self or a fractional bit of its joy, but the sense of the whole movement of an integral being and the presence of its entire and integral bliss of being, Ananda.’

It is clear in their many writings that both Sri Aurobindo and the Mother knew in their heart and soul that a ‘living and real [Supramental] Truth seeking to express itself in our world’ would, in due time, impose a ‘dominant principle of harmony … on the life of the Ignorance.’ But admittedly they did not fully foresee exactly how this Truth would proceed to effectively organize the dynamic relationships between all the parts of the whole in time and space in a way that could be directly witnessed and experienced by individuals.

This question of the Supramental organization and effective action in the world was taken up by Patrizia Norelli-Bachelet (also known as Thea) who moved to Pondicherry in 1971 at the age of 33, two years before the Mother passed away. Drawing on her own cosmological knowledge and on the sacred geometry of a Vedic temple that the Mother had envisioned as her final legacy, Ms. Norelli-Bachelet began to understand the harmonies of the whole, and how the individual would come to know and participate in that harmony. In 1975 she published The Gnostic Circle, wherein she laid out the circular, spherical and cyclical structure/nature of our unified field of time and space. The book is a manual, in a sense, to instruct individuals as to how they might learn to see and be witness to the control or force of an all-unifying, all-encompassing Supermind as it expresses itself in the course of our individual and collective evolution. ‘Our goal during this Age,’ she explains, ‘… is to enlighten the masses and render them capable of seeing the Reality. We are faced with the task of eliminating the Ignorance, and this can be done only by first seeing properly.’

The first and most fundamental lesson in learning to see and appreciate the ‘unity, harmony and structure of the One and the Many,’ according to Ms. Norelli-Bachelet, is to meditate on the Circle and Dot, also known as the sun symbol: . In the first pages of The Gnostic Circle she explains, ‘This symbol represents the unified multiplicity. By the living experience of the Circle we can come to know the play of the Multiple as the indispensable ingredient in the question of Unity. We can say the Circle represents unity for us, but only because it is at once the representation of multiplicity; without this, its aspect of unity would be impossible to realise.’

In her subsequent book entitled, The New Way – a study in the rise and establishment of a gnostic society, Ms. Norelli-Bachelet underscored the importance of understanding the relationship between the One and the Many: ‘The new synthetic vision … views everything always in terms of relationships between units: an individual is not just an isolated entity but an element in a complex whole and his existence is ever viewed in connection with the totality of the whole of which he is a part. There is always present in this manner of seeing the consciousness of the one and the many, the unity and the multiplicity. All things are looked upon on the basis of their connection to the whole and the vision flowers in terms of a constant awareness of interrelatedness. Hence its principle feature is Harmony.’

Happily the mind can digest the above symbol and description of unity consciousness without too much resistance. Our minds may even be inspired by the idea of experiencing a harmonious inter-connectedness, it sounds nice enough after all. But where Ms. Norelli-Bachelet’s teachings quickly jump ‘out of the box’ of our normal range of consciousness, normal thought processes and the standard modern-day fare of spiritual offerings and become somewhat challenging, is when she introduces the cyclical structure and geometry of time as an essential key to seeing, experiencing and knowing the One Truth that is the ‘architect’, so to speak, of our evolution towards gnosis. If not shrugged away or blown off by the puzzled mind, this key (when properly understood and applied) is intended to illuminate one’s entire understanding of reality, of evolution and of what needs to be included in the integral study of the One Self.

The Geometry of Time, she writes, ‘is a method by means of which it is possible to measure the movement of time over a given area of space; and because the area contained therein for the purpose is one that expresses a Gnostic relationship between these two dimensions ‒ due to the nature of the measure itself ‒ and accomplishes in the totality of its expanse a certain process of harmonisation, the initiate is able to read therein a number of related destiny patterns that are arranged in the higher dimensions of Time. … For a collectivity dedicated to assisting in the manifestation of the supreme reality, the recognition of the harmonic laws of its being in Time is all-important, for by this it understands that the collective soul uses this field for its progressive self-expression; it understands that the collectivity must in some way find its harmony with this power and bring that force into the core of its structure, must organize itself around this flow in as perfect a manner as possible.’

When considering how this can be true and if the laws of time really need to be incorporated into the study of our simultaneously spiritual and material reality, it is useful to remember the Mother’s discussion of The Life Divine above. She wrote, ‘one becomes aware that the totality of this manifestation, its wholeness, its integrality is necessary for the expression of [the living and real] Truth, that nothing can be left out.’ [emphasis added] If that is true, and we want to advance towards gnosis that is applicable and effective in our world, then an understanding of the force of Time should not continue to be left out of our idea of what constitutes knowledge of the One Self, One Truth.
Proof that the Vedic seers understood the unifying power of the 360° circle in terms of harmonizing the measurements of time and space abound in the Rig Veda as well as the Puranas and Upanishads. Sri Aurobindo clearly stated in The Secret of the Veda, that the Vedic Sacrifice (yajna), which was a central figure and foundation of Vedic civilization, is only properly understood in terms of the Earth’s year divided into twelve months. He writes of the twelve months and the ‘fixed seasons’ of the year as ‘the ordered gradations of the Truth’ by which the full unifying Truth ‒ the veritable Point and sustaining power of our existence and evolution ‒ is found or realized.

Are We There Yet?

The implications of Sri Aurobindo’s insights into Vedic wisdom are that our cyclical evolutionary journey and its stages can be plotted out and tracked. And this realization has been the basis of Patrizia Norelli-Bachelet’s supramental yoga and teachings for some 42 years. She has mapped out our collective evolutionary journey using the Vedic measure of the year and the Precession of the Equinoxes (the Great Year), and gives individuals the tools to map out their own evolutionary journey so that each person can know more accurately what stages they have been through, what stage they are presently traversing, and what stages are to come. This knowledge has an orienting effect, as one can begin to sense and see an organizing truth behind the circumstances of one’s life. But even more importantly, the knowledge gives individuals the real sensory experience that EVERYTHING is being organized by the same One Truth of existence, which is an essential cue for the divisive mental consciousness to begin giving way to an all-encompassing supramental consciousness. 

On any journey, children are likely to ask their parents over and over again the burning question, ‘Are we there yet?’ As children mature, they learn to pick up a road map and see exactly where they are and how far they have to go. The same goes for learning to read the map of our evolutionary journey. Until such temporal literacy develops we will be blindly (unconsciously) carried towards gnosis of the Truth ‘that holds all’ and organizes all individual paths and forms. We will know we have arrived at our destination when our individual and collective impulse to diverge, separate, differentiate, subjugate, out-perform, out-wit, abuse and dominate others has fully transformed into the impulse to converge upon, orbit around, celebrate, illuminate and focus upon THAT which we share in common. Our abundant energies will be used to uplift the whole rather than to isolate and protect our limited personal and national interests. It is clear from our Earthly woes that the majority of us on planet Earth are ‘not there yet’; but it is hopeful to think that we are evolutionarily programmed to, in the years, decades and centuries to come, progressively converge upon our shared Truth and celebrate our common journey in time and space.

‘… by the truth, in the revolution of the year, they broke Vala.’ 
  Rig Veda X.62.2