Thursday, December 28, 2017

Towards the Supramental Time Vision & Time Consciousness

The following passages are the last chapters from Sri Aurobindo's Synthesis of Yoga, entitled "Towards the Supramental Time Vision" and "The Supramental Time Consciousness", CWSA, Volumes 23-24, pp. 885-910

Towards the Supramental Time Vision

All being, consciousness, knowledge moves, secretly for our present surface awareness, openly when we rise beyond it to the spiritual and supramental ranges, between two states and powers of existence, that of the timeless Infinite and that of the Infinite deploying in itself and organising all things in time. These two states are opposed to and incompatible with each other only for our mental logic with its constant embarrassed stumbling around a false conception of contradictions and a confronting of eternal opposites. In reality, as we find when we see things with a knowledge founded on the supramental identity and vision and think with the great, profound and flexible logic proper to that knowledge, the two are only coexistent and concurrent status and movement of the same truth of the Infinite. The timeless Infinite holds in itself, in its eternal truth of being, beyond this manifestation, all that it manifests in Time. Its time consciousness too is itself infinite and maintains in itself at once in a vision of totalities and of particularities, of mobile succession or moment sight and of total stabilising vision or abiding whole sight what appears to us as the past of things, their present and their future.

The consciousness of the timeless Infinite can be brought home to us in various ways, but is most ordinarily imposed on our mentality by a reflection of it and a powerful impression or else made present to us as something above the mind, something of which it is aware, towards which it lifts, but into which it cannot enter because itself lives only in the time sense and in the succession of the moments. If our present mind untransformed by the supramental influence tries to enter into the timeless, it must either disappear and be lost in the trance of Samadhi or else, remaining awake, it feels itself diffused in an Infinite where there is perhaps a sense of supra-physical space, a vastness, a boundless extension of consciousness, but no time self, time movement or time order. And if then the mental being is still mechanically aware of things in time, it is yet unable to deal with them in its own manner, unable to establish a truth relation between the timeless and things in time and unable to act and will out of its indefinite Infinite. The action that then remains possible to the mental Purusha is the mechanical action of the instruments of the Prakriti continuing by force of old impulsion and habit or continued initiation of past energy, prarabdha, or else an action chaotic, unregulated, uncoordinated, a confused precipitate from an energy which has no longer a conscious centre.

The supramental consciousness on the other hand is founded upon the supreme consciousness of the timeless Infinite, but has too the secret of the deployment of the infinite Energy in time. It can either take its station in the time consciousness and keep the timeless infinite as its background of supreme and original being from which it receives all its organising knowledge, will and action, or it can, centred in its essential being, live in the timeless but live too in a manifestation in time which it feels and sees as infinite and as the same Infinite, and can bring out, sustain and develop in the one what it holds supernally in the other. Its time consciousness therefore 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, trikaladrishti,--held of old to be a supreme sign of the seer and the Rishi,--not as an abnormal 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. But in the ascent of the human consciousness through the uplifting and transmuting evolutionary--that is to say, self-unveiling, self-developing, progressively self-perfecting--process of Yoga, we have to take account of three successive conditions all of which have to be overpassed before we are able to move on the highest levels. The first condition of our consciousness, that in which we now move, is this mind of ignorance that has arisen out of the inconscience and nescience of material Nature,--ignorant but capable of seeking for knowledge and finding it at least in a series of mental representations which may be made clues to the true truth and, more and more refined and illuminated and rendered transparent by the influence, the infiltration and the descent of the light from above, prepare the intelligence for opening to the capacity of true knowledge. All truth is to this mind a thing it originally had not and has had to acquire or has still to acquire, a thing external to it and to be gathered by experience or by following certain ascertained methods and rules of enquiry, calculation, application of discovered law, interpretation of signs and indices. Its very knowledge implies an antecedent nescience; it is the instrument of Avidya.

The second condition of consciousness is potential only to the human being and gained by an inner enlightening and transformation of the mind of ignorance; it is that in which the mind seeks for its source of knowledge rather within than without and becomes to its own feeling and self-experience, by whatever means, a mind, not of original ignorance, but of self-forgetful knowledge. This mind is conscious that the knowledge of all things is hidden within it or at least somewhere in the being, but as if veiled and forgotten, and the knowledge comes to it not as a thing acquired from outside, but always secretly there and now remembered and known at once to be true,--each thing in its own place, degree, manner and measure. This is its attitude to knowledge even when the occasion of knowing is some external experience, sign or indication, because that is to it only the occasion and its reliance for the truth of the knowledge is not on the external indication or evidence but on the inner confirming witness. The true mind is the universal within us and the individual is only a projection on the surface, and therefore this second state of consciousness we have either when the individual mind goes more and more inward and is always consciously or subconsciously near and sensitive to the touches of the universal mentality in which all is contained, received, capable of being made manifest, or, still more powerfully, when we live in the consciousness of universal mind with the personal mentality only as a projection, a marking board or a communicating switch on the surface.

The third state of consciousness is that of the mind of knowledge in which all things and all truths are perceived and experienced as already present and known and immediately available by merely turning the inner light upon it, as when one turns the eye upon things in a room already known and familiar,--though not always present to the vision because that is not attentive,--and notes them as objects of a preexistent knowledge. The difference from the second self-forgetful state of consciousness is that there is here no effort or seeking needed but simply a turning or opening of the inner light on whatever field of knowledge, and therefore it is not a recalling of things forgotten and self-hidden from the mind, but a luminous presentation of things already present, ready and available. This last condition is only possible by a partial supramentalising of the intuitive mentality and its full openness to any and every communication from the supramental ranges. This mind of knowledge is in its essentiality a power of potential omnipotence, but in its actual working on the level of mind it is limited in its range and province. The character of limitation applies to the supermind itself when it descends into the mental level and works in the lesser substance of mentality, though in its own manner and body of power and light, and it persists even in the action of the supramental reason. It is only the higher supramental Shakti acting on its own ranges whose will and knowledge work always in a boundless light or with a free capacity of illimitable extension of knowledge subject only to such limitations as are self-imposed for its own purposes and at its own will by the spirit.

The human mind developing into supermind has to pass through all these stages and in its ascent and expansion it may experience many changes and various dispositions of the powers and possibilities of its time consciousness and time knowledge. At first man in the mind of ignorance can neither live in the infinite time consciousness nor command any direct and real power of the triple time knowledge. The mind of ignorance lives, not in the indivisible continuity of time, but successively in each moment. It has a vague sense of the continuity of self and of an essential continuity of experience, a sense of which the source is the deeper self within us, but as it does not live in that self, also it does not live in a true time continuity, but only uses this vague but still insistent awareness as a background, support and assurance in what would otherwise be to it a constant baseless flux of its being. In its practical action its only support other than its station in the present is the line left behind by the past and preserved in memory, the mass of impressions deposited by previous experience and, for the future, an assurance of the regularity of experience and a power of uncertain forecast founded partly upon repeated experience and well-founded inference and partly on imaginative construction and conjecture. The mind of ignorance relies on a certain foundation or element of relative or moral certainties, but for the rest a dealing with probabilities and possibilities is its chief resource.

This is because the mind in the Ignorance lives in the moment and moves from hour to hour like a traveller who sees only what is near and visible around his immediate standpoint and remembers imperfectly what he has passed through before, but all in front beyond his immediate view is the unseen and unknown of which he has yet to have experience. Therefore man in his self-ignorance moving in time exists, as the Buddhists saw, only in the succession of thoughts and sensations and of the external forms present to his thought and sense. His present momentary self is alone real to him, his past self is dead or vanishing or only preserved in memory, result and impression, his future self is entirely non-existent or only in process of creation or preparation of birth. And the world around him is subject to the same rule of perception. Only its actual form and sum of happenings and phenomena is present and quite real to him, its past is no longer in existence or abides only in memory and record and in so much of it as has left its dead monuments or still survives into the present, the future is not yet at all in existence.

It must be noted however that if our knowledge of the present were not limited by our dependence on the physical mind and sense, this result would not be altogether inevitable. If we could be aware of all the present, all the action of physical, vital, mental energies at work in the moment, it is conceivable that we would be able to see their past too involved in them and their latent future or at least to proceed from present to past and future knowledge. And under certain conditions this might create a sense of real and ever present time continuity, a living in the behind and the front as well as the immediate, and a step farther might carry us into an ever present sense of our existence in infinite time and in our timeless self, and its manifestation in eternal time might then become real to us and also we might feel the timeless Self behind the worlds and the reality of his eternal world manifestation. In any case the possibility of another kind of time consciousness than we have at present and of a triple time knowledge rests upon the possibility of developing another consciousness than that proper to the physical mind and sense and breaking our imprisonment in the moment and in the mind of ignorance with its limitation to sensation, memory, inference and conjecture.

Actually man is not content solely with living in the present, though it is that he does with the most pressing vividness and insistence: he is moved to look before and after, to know as much as he can of the past and try to penetrate as far as he can, however obscurely, into the future. And he has certain aids towards this endeavour of which some depend on his surface mind, while others open to intimations from another subliminal or superconscient self which has a greater, subtler and more certain knowledge. His first aid is that of the reason proceeding forward from cause to effect and backward from effect to cause, discovering the law of energies and their assured mechanic process, assuming the perpetual sameness of the movements of Nature, fixing her time measures and thus calculating on the basis of a science of general lines and assured results the past and the future. A certain measure of limited but sufficiently striking success has been gained by this method in the province of physical Nature and it might seem that the same process might eventually be applied to the movements of mind and life and that at any rate this alone is man's one reliable means in any field of looking with precision back and forwards. But as a matter of fact the happenings of vital and still more of mental nature escape to a very great degree the means of inference and calculation from assured law that apply in the field of physical knowledge: it can apply there only to a limited range of regularised happenings and phenomena and for the rest leaves us where we were amid a mixed mass of relative certainties, uncertain probabilities and incalculable possibilities.

This is because mind and life bring in a great subtlety and intricacy of movement, each realised movement carries in it a complex of forces, and even if we could disengage all these, all, that is to say, that are simply actualised and on or near the surface, we should still be baffled by all the rest that is obscure or latent,--concealed and yet potent contributory causes, hidden motion and motive force, undeployed possibilities, uncalculated and incalculable chances of variation. It ceases to be practicable here for our limited intelligence to calculate accurately and with certitude as in the physical field from precise cause to precise effect, that is to say, from a given apparent set of existing conditions to an inevitable resultant of subsequent or a necessary precedence of antecedent conditions. It is for this reason that the predictions and previsions of the human intelligence are constantly baffled and contradicted by the event, even when largest in their view of the data and most careful in their survey of possible consequence. Life and mind are a constant flux of possibles intervening between spirit and matter and at each step bring in, if not an infinite, at least an indefinite of possibles, and this would be enough to make all logical calculation uncertain and relative. But in addition there reigns behind them a supreme factor incalculable by human mind, the will of the soul and secret spirit, the first indefinitely variable, fluid and elusive, the second infinite and inscrutably imperative, bound, if at all, only by itself and the Will in the Infinite. It is therefore only by going back from the surface physical mind to the psychic and spiritual consciousness that a vision and knowledge of the triple time, a transcendence of our limitation to the standpoint and view range of the moment, can be wholly possible.

Meanwhile there are certain doors opening from the inner on to the outer consciousness which make an occasional but insufficient power of direct retro-vision of the past, circumvision of the present, prevision of the future even in the physical mind at least potentially feasible. First, there are certain movements of the mind sense and the vital consciousness that are of this character--of which one kind, that which has most struck our perceptions, has been called presentiment. These movements are instinctive perceptions, obscure intuitions of the sense mind and the vital being, and like all that is instinctive in man have been suppressed, rendered rare or discredited as unreliable by the engrossing activity of the mental intelligence. If allowed a free scope, these could develop and supply data not available to the ordinary reason and the senses. But still they would not be of themselves perfectly useful or reliable indices unless their obscurity were enlightened by an interpretation and guidance which the ordinary intelligence cannot give, but a higher intuition could provide. Intuition, then, is the second and more important possible means available to us, and actually intuition can and does sometimes give us in this difficult field an occasional light and guidance. But acting in our present mentality it is subject to the disadvantage that it is uncertain in operation, imperfect in its functioning, obscured by false imitative movements of the imagination and fallible mental judgement and continually seized on and alloyed and distorted by the normal action of mind with its constant liability to error. The formation of an organised intuitive mentality purified from these deficiencies would be needed to enlarge and assure this possibility of the functioning of a higher luminous intelligence.

Man, confronted by this incapacity of the intelligence and yet avid of the knowledge of the future, has fallen back on other and external means, omens, sortileges, dreams, astrology and many other alleged data for a past and future knowledge that have been in less sceptical times formulated as veridical sciences. Challenged and discredited by the sceptical reason these still persist in attracting our minds and hold their own, supported by desire and credulity and superstition, but also by the frequent though imperfect evidence we get of a certain measure of truth in their pretensions. A higher psychical knowledge shows us that in fact the world is full of many systems of correspondences and indices and that these things, however much misused by the human intelligence, can in their place and under right conditions give us real data of a supraphysical knowledge. It is evident, however, that it is only an intuitive knowledge that can discover and formulate them,--as it was in fact the psychical and intuitive mind that originally formulated these ways of veridical knowledge,--and it will be found in practice that only an intuitive knowledge, not the mere use either of a traditional or a haphazard interpretation or of mechanical rule and formula, can ensure a right employment of these indices. Otherwise, handled by the surface intelligence, they are liable to be converted into a thick jungle of error.

The true and direct knowledge or vision of past, present and future begins with the opening of the psychical consciousness and the psychical faculties. The psychical consciousness is that of what is now often called the subliminal self, the subtle or dream self of Indian psychology, and its range of potential knowledge, almost infinite as has been pointed out in the last chapter, includes a very large power and many forms of insight into both the possibilities and the definite actualities of past, present and future. Its first faculty, that which most readily attracts attention, is its power of seeing by the psychical sense images of all things in time and space. As exercised by clairvoyants, mediums and others this is often, and indeed usually, a specialised faculty limited though often precise and accurate in action, and implies no development of the inner soul or the spiritual being or the higher intelligence. It is a door opened by chance or by an innate gift or by some kind of pressure between the waking and the subliminal mind and admitting only to the surface or the outskirts of the latter. All things in a certain power and action of the secret universal mind are represented by images--not only visual but, if one may use the phrase, auditory and other images,-- and a certain development of the subtle or psychical senses makes it possible,--if there is no interference of the constructing mind and its imaginations, if, that is to say, artificial or falsifying mental images do not intervene, if the psychical sense is free, sincere and passive,--to receive these representations or transcriptions with a perfect accuracy and not so much predict as see in its correct images the present beyond the range of the physical sense, the past and the future. The accuracy of this kind of seeing depends on its being confined to a statement of the thing seen and the attempt to infer, interpret or otherwise go beyond the visual knowledge may lead to much error unless there is at the same time a strong psychical intuition fine, subtle and pure or a high development of the luminous intuitive intelligence.

A completer opening of the psychical consciousness leads us far beyond this faculty of vision by images and admits us not indeed to a new time consciousness, but to many ways of the triple time knowledge. The subliminal or psychic self can bring back or project itself into past states of consciousness and experience and anticipate or even, though this is less common, strongly project itself into future states of consciousness and experience. It does this by a temporary entering into or identification of its being or its power of experiencing knowledge with either permanences or representations of the past and the future that are maintained in an eternal time consciousness behind our mentality or thrown up by the eternity of supermind into an indivisible continuity of time vision. Or it may receive the impress of these things and construct a transcriptive experience of them in the subtle ether of psychical being. Or it may call up the past from the subconscious memory where it is always latent and give it in itself a living form and a kind of renewed memorative existence, and equally it may call up from the depths of latency, where it is already shaped in the being, and similarly form to itself and experience the future. It may by a kind of psychical thought vision or soul intuition--not the same thing as the subtler and less concrete thought vision of the luminous intuitive intelligence--foresee or foreknow the future or flash this soul intuition into the past that has gone behind the veil and recover it for present knowledge. It can develop a symbolic seeing which conveys the past and the future through a vision of the powers and significances that belong to supraphysical planes but are powerful for creation in the material universe. It can feel the intention of the Divine, the mind of the gods, all things and their signs and indices that descend upon the soul and determine the complex movement of forces. It can feel too the movement of forces that represent or respond to the pressure--as it can perceive the presence and the action--of the beings of the mental, vital and other worlds who concern themselves with our lives. It can gather on all hands all kinds of indications of happenings in past, present and future time. It can receive before its sight the etheric writing, akasha lipi, that keeps the record of all things past, transcribes all that is in process in the present, writes out the future.

All these and a multitude of other powers are concealed in our subliminal being and with the waking of the psychical consciousness can be brought to the surface. The knowledge of our past lives,--whether of past soul states or personalities or scenes, occurrences, relations with others,--of the past lives of others, of the past of the world, of the future, of present things that are beyond the range of our physical senses or the reach of any means of knowledge open to the surface intelligence, the intuition and impressions not only of physical things, but of the working of a past and present and future mind and life and soul in ourselves and others, the knowledge not only of this world but of other worlds or planes of consciousness and their manifestations in time and of their intervention and workings and effects on the earth and its embodied souls and their destinies, lies open to our psychical being, because it is close to the intimations of the universal, not engrossed only or mainly with the immediate and not shut up into the narrow circle of the purely personal and physical experience.

At the same time these powers are subject to this disadvantage that they are not by any means free from liability to confusion and error, and especially the lower ranges and more outer workings of the psychical consciousness are subject to dangerous influences, strong illusions, misleading, perverting and distorting suggestions and images. A purified mind and heart and a strong and fine psychical intuition may do much to protect from perversion and error, but even the most highly developed psychical consciousness cannot be absolutely safe unless the psychical is illumined and uplifted by a higher force than itself and touched and strengthened by the luminous intuitive mind and that again raised towards the supramental energy of the spirit. The psychical consciousness does not derive its time knowledge from a direct living in the indivisible continuity of the spirit and it has not to guide it a perfect intuitive discrimination or the absolute light of the higher truth consciousness. It receives its time perceptions, like the mind, only in part and detail, is open to all kinds of suggestions, and as its consequent range of truth is wider, more manifold too are its sources of error. And it is not only that which was but that which might have been or tried and failed to be that comes to it out of the past, not only that which is but that which may be or wishes to be that crowds on it from the present and not only things to be but suggestions, intuitions, visions and images of many kinds of possibility that visit it from the future. And always too there is the possibility of mental constructions and mental images interfering with the true truth of things in the presentations of the psychical experience.

The coming of the intimations of the subliminal self to the surface and the activity of the psychical consciousness tend to turn the mind of ignorance, with which we begin, increasingly though not perfectly into a mind of self-forgetful knowledge constantly illuminated with intimations and upsurgings from the inner being, antaratman, rays from the still concealed awareness of its whole self and infinite contents and from the awareness--representing itself here as a sort of memory, a recalling or a bringing out--of an inherent and permanent but hidden knowledge of past, present and future that is always carried within itself by the eternal spirit. But embodied as we are and founded on the physical consciousness, the mind of ignorance still persists as a conditioning environment, an intervening power and limiting habitual force obstructing and mixing with the new formation or, even in moments of large illumination, at once a boundary wall and a strong substratum, and it imposes its incapacities and errors. And to remedy this persistence the first necessity would seem to be the development of the power of a luminous intuitive intelligence seeing the truth of time and its happenings as well as all other truth by intuitive thought and sense and vision and detecting and extruding by its native light of discernment the intrusions of misprision and error.

All intuitive knowledge comes more or less directly from the light of the self-aware spirit entering into the mind, the spirit concealed behind mind and conscious of all in itself and in all its selves, omniscient and capable of illumining the ignorant or the self-forgetful mind whether by rare or constant flashes or by a steady instreaming light, out of its omniscience. This all includes all that was, is or will be in time and this omniscience is not limited, impeded or baffled by our mental division of the three times and the idea and experience of a dead and no longer existent and ill-remembered or forgotten past and a not yet existent and therefore unknowable future which is so imperative for the mind in the ignorance. Accordingly the growth of the intuitive mind can bring with it the capacity of a time knowledge which comes to it not from outside indices, but from within the universal soul of things, its eternal memory of the past, its unlimited holding of things present and its prevision or, as it has been paradoxically but suggestively called, its memory of the future. But this capacity works at first sporadically and uncertainly and not in an organised manner. As the force of intuitive knowledge grows, it becomes more possible to command the use of the capacity and to regularise to a certain degree its functioning and various movements. An acquired power can be established of commanding the materials and the main or the detailed knowledge of things in the triple time, but this usually forms itself as a special or abnormal power and the normal action of the mentality or a large part of it remains still that of the mind of ignorance. This is obviously an imperfection and limitation and it is only when the power takes its place as a normal and natural action of the wholly intuitivised mind that there can be said to be a perfection of the capacity of the triple time knowledge so far as that is possible in the mental being.

It is by the progressive extrusion of the ordinary action of the intelligence, the acquiring of a complete and total reliance on the intuitive self and a consequent intuitivising of all the parts of the mental being that the mind of ignorance can be, more successfully, if not as yet wholly, replaced by the mind of self-contained knowledge. But,--and especially for this kind of knowledge,--what is needed is the cessation of mental constructions built on the foundation of the mind of ignorance. The difference between the ordinary mind and the intuitive is that the former, seeking in the darkness or at most by its own unsteady torchlight, first, sees things only as they are presented in that light and, secondly, where it does not know, constructs by imagination, by uncertain inference, by others of its aids and makeshifts things which it readily takes for truth, shadow projections, cloud edifices, unreal prolongations, deceptive anticipations, possibilities and probabilities which do duty for certitudes. The intuitive mind constructs nothing in this artificial fashion, but makes itself a receiver of the light and allows the truth to manifest in it and organise its own constructions. But so long as there is a mixed action and the mental constructions and imaginations are allowed to operate, this passivity of the intuitive mind to the higher light, the truth light, cannot be complete or securely dominate and there cannot therefore be a firm organisation of the triple time knowledge. It is because of this obstruction and mixture that that power of time vision, of back-sight and around-sight and foresight, which sometimes marks the illuminated mind, is not only an abnormal power among others rather than part of the very texture of the mental action, but also occasional, very partial and marred often by an undetected intermixture or a self-substituting intervention of error.

The mental constructions that interfere are mainly of two kinds, and the first and most powerfully distorting are those which proceed from the stresses of the will claiming to see and determine, interfering with knowledge and not allowing the intuition to be passive to the truth light and its impartial and pure channel. The personal will, whether taking the shape of the emotions and the heart's wishes or of vital desires or of strong dynamic volitions or the wilful preferences of the intelligence, is an evident source of distortion when these try, as they usually do try with success, to impose themselves on the knowledge and make us take what we desire or will for the thing that was, is or must be. For either they prevent the true knowledge from acting or if it at all presents itself, they seize upon it, twist it out of shape and make the resultant deformation a justifying basis for a mass of will-created falsehood. The personal will must either be put aside or else its suggestions must be kept in their place until a supreme reference has been made to the higher impersonal light and then must be sanctioned or rejected according to the truth that comes from deeper within than the mind or from higher above. But even if the personal will is held in abeyance and the mind passive for reception, it may be assailed and imposed on by suggestions from all sorts of forces and possibilities that strive in the world for realisation and come representing the things cast up by them on the stream of their will-to-be as the truth of past, present or future. And if the mind lends itself to these impostor suggestions, accepts their self-valuations, does not either put them aside or refer them to the truth light, the same result of prevention or distortion of the truth is inevitable. There is a possibility of the will element being entirely excluded and the mind being made a silent and passive register of a higher luminous knowledge, and in that case a much more accurate reception of time intuitions becomes possible. The integrality of the being demands however a will action and not only an inactive knowing, and therefore the larger and more perfect remedy is to replace progressively the personal by a universalised will which insists on nothing that is not securely felt by it to be an intuition, inspiration or revelation of what must be from that higher light in which will is one with knowledge.

The second kind of mental construction belongs to the very nature of our mind and intelligence and its dealing with things in time. All is seen here by mind as a sum of realised actualities with their antecedents and natural consequences, an indeterminate of possibilities and, conceivably, although of this it is not certain, a determining something behind, a will, fate or Power, which rejects some and sanctions or compels others out of many possibles. Its constructions therefore are made partly of inferences from the actual, both past and present, partly of a volitional or an imaginative and conjectural selection and combining of possibilities and partly of a decisive reasoning or preferential judgement or insistent creative will-intelligence that tries to fix among the mass of actuals and possibles the definitive truth it is labouring to discover or determine. All this which is indispensable to our thought and action in mind, has to be excluded or transformed before the intuitive knowledge can have a chance of organising itself on a sound basis. A transformation is possible because the intuitive mind has to do the same work and cover the same field, but with a different handling of the materials and another light upon their significance. An exclusion is possible because all is really contained in the truth consciousness above and a silencing of the mind of ignorance and a pregnant receptivity is not beyond our compass in which the intuitions descending from the truth-consciousness can be received with a subtle or strong exactitude and all the materials of the knowledge seen in their right place and true proportion. As a matter of practice it will be found that both methods are used alternatively or together to effect the transition from the one kind of mentality to the other.

The intuitive mind dealing with the triple time movement has to see rightly in thought sense and vision three things, actualities, possibles and imperatives. There is first a primary intuitive action developed which sees principally the stream of successive actualities in time, even as the ordinary mind, but with an immediate directness of truth and spontaneous accuracy of which the ordinary mind is not capable. It sees them first by a perception, a thought action, a thought sense, a thought vision, which at once detects the forces at work on persons and things, the thoughts, intentions, impulsions, energies, influences in and around them, those already formulated in them and those in process of formation, those too that are coming or about to come into or upon them from the environment or from secret sources invisible to the normal mind, distinguishes by a rapid intuitive analysis free from seeking or labour or by a synthetic total view the complex of these forces, discerns the effective from the ineffective or partly effective and sees too the result that is to emerge. This is the integral process of the intuitive vision of actualities, but there are others that are less complete in their character. For there may be developed a power of seeing the result without any previous or simultaneous perception of the forces at work or the latter may be seen only afterwards and the result alone leap at once and first into the knowledge. On the other hand there may be a partial or complete perception of the complex of forces, but an incertitude of the definitive result or only a slowly arriving or relative certitude. These are stages in the development of the capacity for a total and unified vision of actualities.

This kind of intuitive knowledge is not an entirely perfect instrument of time knowledge. It moves normally in the stream of the present and sees rightly from moment to moment only the present, the immediate past and the immediate future. It may, it is true, project itself backward and reconstruct correctly by the same power and process a past action or project itself forward and reconstruct correctly something in the more distant future. But this is for the normal power of the thought vision a more rare and difficult effort and usually it needs for a freer use of this self-projection the aid and support of the psychical seeing. Moreover it can see only what will arrive in the undisturbed process of the actualities and its vision no longer applies if some unforeseen rush of forces or intervening power comes down from regions of a larger potentiality altering the complex of conditions, and this is a thing that constantly happens in the action of forces in the time movement. It may help itself by the reception of inspirations that illumine to it these potentialities and of imperative revelations that indicate what is decisive in them and its sequences and by these two powers correct the limitations of the intuitive mind of actuality. But the capacity of this first intuitive action to deal with these greater sources of vision is never quite perfect, as must always be the case with an inferior power in its treatment of the materials given to it from a greater consciousness. A considerable limitation of vision by its stress on the stream of immediate actualities must be always its character.

It is possible however to develop a mind of luminous inspiration which will be more at home among the greater potentialities of the time movement, see more easily distant things and at the same time take up into itself, into its more brilliant, wide and powerful light, the intuitive knowledge of actualities. This inspired mind will see things in the light of the world's larger potentialities and note the stream of actuality as a selection and result from the mass of forceful possibles. It will be liable, however, if it is not attended with a sufficient revelatory knowledge of imperatives, to a hesitation or suspension of determining view as between various potential lines of the movement or even to a movement away from the line of eventual actuality and following another not yet applicable sequence. The aid of imperative revelations from above will help to diminish this limitation, but here again there will be the difficulty of an inferior power dealing with the materials given to it from the treasury of a higher light and force. But it is possible to develop too a mind of luminous revelation which taking into itself the two inferior movements sees what is determined behind the play of potentialities and actualities and observes these latter as its means of deploying its imperative decisions. An intuitive mind thus constituted and aided by an active psychic consciousness may be in command of a very remarkable power of time knowledge.

At the same time it will be found that it is still a limited instrument. In the first place it will represent a superior knowledge working in the stuff of mind, cast into mental forms and still subject to mental conditions and limitations. It will always lean chiefly on the succession of present moments as a foundation for its steps and successions of knowledge, however far it may range backward or forward,--it will move in the stream of Time even in its higher revelatory action and not see the movement from above or in the stabilities of eternal time with their large ranges of vision, and therefore it will always be bound to a secondary and limited action and to a certain dilution, qualification and relativity in its activities. Moreover, its knowing will be not a possession in itself but a reception of knowledge. It will at most create in place of the mind of ignorance a mind of self-forgetful knowledge constantly reminded and illumined from a latent self-awareness and all-awareness. The range, the extent, the normal lines of action of the knowledge will vary according to the development, but it can never be free from very strong limitations. And this limitation will give a tendency to the still environing or subconsciously subsisting mind of ignorance to reassert itself, to rush in or up, acting where the intuitive knowledge refuses or is unable to act and bringing in with it again its confusion and mixture and error. The only security will be a refusal to attempt to know or at least a suspension of the effort of knowledge until or unless the higher light descends and extends its action. This self-restraint is difficult to mind and, too contentedly exercised, may limit the growth of the seeker. If on the other hand the mind of ignorance is allowed again to emerge and seek in its own stumbling imperfect force, there may be a constant oscillation between the two states or a mixed action of the two powers in place of a definite though relative perfection.

The issue out of this dilemma is to a greater perfection towards which the formation of the intuitive, inspired and revelatory mind is only a preparatory stage, and that comes by a constant instreaming and descent of more and more of the supramental light and energy into the whole mental being and a constant raising of the intuition and its powers towards their source in the open glories of the supramental nature. There is then a double action of the intuitive mind aware of, open to and referring its knowledge constantly to the light above it for support and confirmation and of that light itself creating a highest mind of knowledge,--really the supramental action itself in a more and more transformed stuff of mind and a less and less insistent subjection to mental conditions. There is thus formed a lesser supramental action, a mind of knowledge tending always to change into the true supermind of knowledge. The mind of ignorance is more and more definitely excluded, its place taken by the mind of self-forgetful knowledge illumined by the intuition, and the intuition itself more perfectly organised becomes capable of answering to a larger and larger call upon it. The increasing mind of knowledge acts as an intermediary power and, as it forms itself, it works upon the other, transforms or replaces it and compels the farther change which effects the transition from mind to supermind. It is here that a change begins to take place in the time-consciousness and time-knowledge which finds its base and complete reality and significance only on the supramental levels. It is therefore in relation to the truth of supermind that its workings can be more effectively elucidated: for the mind of knowledge is only a projection and a last step in the ascent towards the supramental nature.

Sri Aurobindo began another chapter of [the last section of Synthesis of Yoga] before deciding to discontinue the publication of the Arya. He wrote two versions of the opening of this chapter [as found in CWSA, Volumes 23-24].

The Supramental Time Consciousness

[Version A]

The supermind in its supreme status is the truth-consciousness of the Infinite, the inherent light and power of self-knowledge and all-knowledge of the Supreme who is the self of all, the living eternal truth of all that is and of whom all objects and beings, all the universe and motion of things and happenings in time is a partial continually proceeding manifestation. The Supreme organises through the power of self-realisation and self-manifestation that resides in this self-knowledge and all knowledge all truth of his being that he has the will and delight to put forth in his universal existence,—to create, as we say from our standpoint. But this creation is not a making or bringing into being of that which was non-existent, neither is it a construction of illusory phenomena in a self of dream, but a revelation in condition of being, substance of consciousness, movement of force, name, form, idea, significance, of the truths of being of the Eternal. All that manifests itself in time, is the coming into play, effective disclosure, result, form, power, evolution, movement of some truth of being, a truth of Sat, of the eternal existence of the Supreme and Eternal. The power that brings it into play is the infinite consciousness of the Supreme aware of itself and all that is itself, not a limited mental consciousness like ours but supramental and illimitable, not bound by this or that condition, but determining out of an infinite truth of self-existence its own conditions, nor by this or that relation or step and sequence, but capable of all possible relations and steps and sequences. It is a power or force inherent in that consciousness which spontaneously, sovereignly and imperatively compels into manifestation the truth it sees and dwells on and evolves its play, combinations, sequences, not a limited mental will and power like ours, but a conscious force supramental and illimitable, Tapas, Chit-shakti, not bound to this or that movement and result of energy, but ordering out of the infinite truth of self-existence the movement and result of all possible energies. And it is finally an Ananda of the being that deploys itself, that ranges at will among the infinities of consciousness and of its power of manifestation, not a limited mental joy or pleasure like our chequered delight of being and action and feeling, but supramental and illimitable, not subject to a given set of reactions, but embracing and taking a free and sovereign and compelling delight of all that is possible in the truth of the infinite consciousness and existence.

[Version B]

It is necessary in order to understand the phenomena of the supramental time consciousness to realise very firmly certain truths which are strange to our ordinary mentality or presented to it only as constructions of the metaphysical intellect, intelligible but unsubstantial abstractions as all mere philosophical statements must be, but to the supermind are realized experience and the normal and natural truth of the consciousness in which it lives, moves, acts and manifests its being. It is only in their light that we can grasp the truth and reality and the manifestation of things in time, otherwise only an illusion or else a flux of transient, inexplicable and incalculable actualities, and the law, source and order of their manifestation, otherwise only a process of inscrutable Law or else a play of chance and probabilities and possibilities. The truths that reveal the inner meaning and way of the universe are of a spiritual and supramental order. It is difficult however to express them at all in a language adapted to the mental intellect and one can at most try to indicate. The first of the truths that thus becomes real to the consciousness is the truth of infinite being, a thing abstract to our present sense and intelligence to which only phenomena are concrete and real, but to the supramental being always and absolutely and intimately present and real. This indeed is that which to its knowledge, sense, vision, idea, feeling is most concretely real and the phenomena which are now so close and all-important to us, are to it less concrete, not self-existent at all but dependent on the support of the infinite consciousness and its force of presentation: there is thus a complete reversal of the order in the conception of realities. It is not that the phenomena in their turn become abstract, unreal, unsubstantial creations of consciousness,—that is only the result of a certain exclusive realisation, when there is an identification with the essence of absolute being to the exclusion of its power,—but that they are felt as existing here only in a certain movement of the infinite, real only because they are made, as it were, out of the substance of infinite being. That which determines them, the truth of their essence and nature, svarūpa, svabhāva, that which gives them the power to be, is not originally here, but above in the supreme being and consciousness of the infinite. All their true truth, all their real reality is there in that supreme consciousness and here only hidden in the inmost heart of their existence, guhāyām, but not fully expressed in their overt outward phenomena. Therefore to know them only through the externals or through superficial inner movements which is all that our mind now does, is to miss their true truth and reality and to know them only with a partial and mistaken knowledge subject to the limitations, errors, incapacities of the mental ignorance. All that determines their manifestation in our time and space is also beyond and here only in the hidden secrecy within them, and therefore the mind following their line of manifestation misses that which determines them and can only see a part of the actually present outward executive play of forces that   give them their immediate character and direction. It is only the consciousness that reigns above, that of the supreme Ishwara, and is present in their secret heart, hṛddeśe tiṣṭati, that knows and determines all their true truth and their manifestation in eternal time.

This supreme of infinite being is supreme in the sense of being above the manifestation in time, its eternal origin, support, control, itself beyond time and space. It is this of which the supermind, itself a luminous power of this supreme of infinite being, is always and fundamentally conscious.

Wednesday, December 27, 2017

Today's Jyotish Astrologers are actually Post Vedic

Below is a request for guidance regarding the question of “what is the correct Zodiac to follow?” which was sent to Aeon Centre of Cosmology and answered by Robert Wilkinson. Below this exchange (which I have obtained permission to publish) I will post several links to other articles on this important subject.

Respected brothers and sisters: Nice to meet you, my name is J. and I'm from Colombia (South America). I thank you very much for the contribution you make in spreading the ancestral knowledge in this dark era. I am a seeker of answers and I am very passionate about Hindu astrology. I read the excellent article by Mr. Robert Wilkinson (Answer to Freedom Cole's Tale of Two Zodiacs) and was impressed. I am writing to request guidance. What is the correct zodiac to follow? I personally use the tropical but I feel confused with sidereal. However, I understand that tropical times were used in Vedic times.Could you give me a guide? God bless you. 

J. (Columbia, South America)

Robert's response:

Hello J., You bring up a very important issue and your instincts to use the Tropical zodiac are correct. In ancient times the Vedic rishis also used the Tropical zodiac. It wasn't until more recent times that they adopted the Nirayana (Sidereal) system. Today's Jyotish Astrologers call themselves Vedic but as Thea pointed out, they are actually Post Vedic. 

The result of this choice is that the so-called Vedic Astrologer is 23 degrees off in their calculations.

I recently did a reading for an Indian gentleman in London who had begun to have symptoms of Parkinson's disease. His daughter who was in her 20s had just died in her sleep and he was inconsolable. He asked me why none of this could be found in the horoscope his jyotish Astrologer had cast and I explained that his Astrologer was using the Sidereal Zodiac which was off by 23 degrees. When I did his chart using the Tropical system you could see his daughter's death and the cause of his neurological problems in irrefutable detail. He was astonished at the difference between the two zodiacs. And seeing his daughter's death as a clearly destined event allowed him to accept it and bring closure to his grief.

Perhaps more important is the question of Alignment in Sri Aurobindo's, the Mother's and Thea's work. In the last chapter of his Synthesis of Yoga Sri Aurobindo introduces the concept of a Supramental Time Vision that he called the final aid in the realization of the Supramental Consciousness. While he did not reveal the details of that Time Vision in his book, they were given out by the Third member of his line, Thea, in her discovery of the Gnostic Circle which, like the Tropical zodiac, is also based on the Eternal and unchanging foundations of the Solstices and the Equinoxes. As you will know, there are no Solstices or Equinoxes in the Constellations which form the basis of the Sidereal circle.

We just celebrated the Winter Solstice, which is wholly an astronomical event and not subject to interpretation, on the 21st of December but the vast majority of the Hindu faithful won't celebrate the Sun's movement into Capricorn until January 14th. You cannot imagine the loss of knowledge and Alignment that occurs from this error. Much like my Indian client, the Hindu celebrants will have no clarity and no orientation with the cosmic order that surrounds them. And that is the underlying problem of our modern world. So spread the word about this travesty and help us rectify the situation before it gets predictably worse.

As for the Nakshastras, they are impeccable as they are. Use them with confidence.

The best possible guide you could have in these matters is Thea. Read her books and you will obtain the highest knowledge. I will be happy to help you as time permits.

With warmest regards, Robert
[27 December 2017]

Other posts/articles on the same topic:

A Message to Astrologers (Thea, March 2012)

There Will Be a Transformed India the Day the Calendar Problem Is Resolved (A short video of Thea and transcript from the Panchanga Ganitam Conference)

The Importance of Makar Sankranti in Hindu Calendar Reform (Thea's paper, presented at the Tirumala Conference, 25 December 2011)

A Delegate’s REPORT on the First National Conference on Hindu Calendar Reform  (Thea, January 2011)

Those Unsettling New Paradigms (Thea, 23 July 2015)

(Thea, 2009)

Sri Aurobindo on Astrology

The Astrological Flip Side: Shifting Zodiac Questioned in India (Lori Tompkins, January 2011

Restoring the Soul of Vedic Knowlege in the Aquarian Age (Lori Tompkins, published as a guest column on via the IndiaCause blog, 17 January 2011)

Thursday, December 7, 2017

The Crumbling Patriarchy & the Looming Threat of Nuclear Disaster

Images: Left [South China Morning Post], Right [Herald Sun]
"[T]he situation across the world is deteriorating, especially in India regarding Pakistan and the constant intrusion into its territory with blatant ease. It is hard to believe that army camps are left so vulnerable that anybody can get the job done as they recent have killing 17 soldiers and virtually destroying the camp. These attacks are increasing by the day as seen in what happened in NY, Paris and Belgium. There is an escalation. The Indian government has promised its people that it will retaliate but with the mention of retaliation Pakistan immediately reminds India and the world that it is a nuclear power and it will retaliate with nuclear weapons. Therefore all along it has been able to increase its terror strikes on India [with the approval of the Pakistan army that runs the country] and India with its serious limitations inflicted by the Nehru Ghandi non­violent policy, similar to Obama, backs out immediately. Obviously it has been pressured by the world powers. With the developments over the last month or so the worlds focus is on North Korea regarding a nuclear holocaust; none look at India and the menace of Pakistan. To understand really where such a holocaust may be initiated one has to look at the objective of obtaining nuclear capability, and the overall character of the nation. Regarding India, remember we are talking about the Capricorn symbol here, this does not hold for any other nation. So, it is easier to understand what drives Pakistan and exactly how far it will go to obtain its objective. The point is if it loses, at we see happening now (the Baluchistan factor) it will not only seek to destroy India, it will try to pull everything down into a black hole with it." [Thea, 20 September 2016, an email to students]

I recently asked Robert Wilkinson if he would allow me to publish a letter he wrote to Thea on 20 September 2016, in response to her above comments, and he agreed. 
I'm always open to putting things on your blog especially this. I've been quiet on the events associated with the Shadow Temple's Fire Axis because Uranus is still transiting back and forth across the 26th degree of Aries. All during this period we have had the nuclear threats from North Korea and now with Trump's recognition of Jerusalem as Israel's capital, the Middle East is more if a powder keg than ever before. As you have probably seen, Saudi Arabia is undergoing some radical political changes with Mohammed Bin Salman seeking an alliance with Israel to attack Iran. 
And the Iranian's are countering by providing sophisticated missiles for their Yemeni sympathizers to launch against nuclear power plants in Abu Dhabi and elsewhere. I'm just sitting here completely aghast at what is going on and wondering how we are going to get through this Nuclear insanity with Trump doing everything he can to make things worse. Just unbelievable. So you go ahead and post this on your blog. It's definitely time this got out there.  RW
Robert's mention of the Shadow Temple is a reference to the Mother's Temple (Matrimandir) which was distorted or misconstrued in Auroville, India by its builders. The story of this distortion is told in Chronicles of the Inner Chamber, put forth by Thea and the Matrimandir Action Committee as found on The Flawed Auroville Temple (blog) as well as At the age of 91, the Mother presented her Temple vision during an 18-day period, from 31 December 1969 through 17 January 1970. After 17 January, she abandoned her attempts to convey the importance of maintaining the purity of her Temple vision, as she saw it. After this she just let the forces of Ignorance play out their role. 

In my mind all aspects of our world's current predicament are necessary CONSEQUENCES that have to be faced by a civilization that has entirely distorted and dismissed the Divine Feminine (i.e. the Divine Maya) in the world, whether it be via the man-imposed mismeasure of the Vedic Year (i.e. the mismeasure of the Zodiac) in India, or man-imposed abuses on Earth and her inhabitants. Both are the product of the same ill-fated Seed of disconnection between the Divine Masculine and Divine Feminine, or Spirit and Matter (Purusha and Prakriti), which the Rishis knew to be One and Inseparable. This seed of separation which is the foundation of our current civilization is captured in the Indian name for the sign of Scorpio, which is Martanda, meaning 'the Dead Egg'. Its fruit is death and destruction and our world is suffering the natural consequences of the fruition of this ill-fated seed or stage of evolution on planet Earth. The zodiac and the Vedic Rishis inform us that evolutionary journey does not end via the Immaturity and Perversion of the Masculine Principle (Mars energy) in the world. Consciousness is eventually born out of the intense LABOR of this dark stage of development or gestation, birthing the Soul's rise (and thus the Earth's rise) into a higher world of creation (Swar) wherein the inherent Sat-Chit-Ananda (Truth-Consciousness-Bliss) of the One Self is victorious.

In his letter to Thea, Robert discussed the pressures of Saturn, which Thea equated with the Time Spirit as well as with the Cosmic Mother, as it transits points that are related to the mismeasure of both the Mother's Temple and the Vedic Year in India which is the Cosmic Mother or Womb of Earthly creation. As the Soul comes forth it naturally purifies its own field of Time and Space, which will amount in the the total exposure, collapse and defeat of the World's dysfunctional patriarchy. The Soul also naturally reestablishes the Divine Measure of its unified field (or Temple) of Time and Space (which is the real sense of the Zodiac). I think it is important to remember that through all pressures and apparent calamities, there is really only One thing happening, and that is the emergence of the Soul and its Supramental Consciousness on Earth. Regarding the emergence of this Higher Truth of our Being, the Mother wrote that humanity is facing the “choice between serving the truth or being destroyed”. In other words, at this stage of our evolutionary journey the Earth is being cleansed of Ignorance and Falsehood, and one either aligns with the Soul's Truth-Consciousness or with that which is naturally defeated by the Soul's Truth-Consciousness. How long this cleansing process will last remains to be seen.
Before dying, falsehood rises in full swing. Still people understand only the lesson of Catastrophe. Will it have to come before they open their eyes to the truth? I ask an effort from all so that it has not to be. It is only the truth that can save us; truth in words, truth in action, truth in will, truth in feelings. It is a choice between serving the truth or being destroyed. [The Mother, The Mother’s Agenda, Volume 13November 26, 1972, p. 316]

The Nuclear Play-out

20 September 2016

Dearest Thea, What you wrote this morning is quite remarkable given what I have been discovering this week. As so often happens a little voice in my head says why don’t you look at such and such and I follow through sometimes with the most interesting results. For some reason the latest suggestion has to do with the errors in the temple’s time axis and their measurable effects in the world. I began at the point on January 17th 1970 where the Mother let go of her attempts to enforce her original [temple] vision and made Her final incredible statement on the matter.
'You know, I do not believe in external decisions. Quite simply, I believe in only one thing: the force of Consciousness which makes a PRESSURE… 'So, since there are not many who can understand, I say nothing: I watch and I wait. I LOOK ...".
As I understand it, this event concretized an error in the temple’s time axis that has subsequently revealed itself as four points in the Cardinal cross that mark the anniversary of Her temples' disfigurement. These points in Time are January 17th, April 17th, July 17th and October 17th. These dates fall at the Zodiacal degrees of 26 degrees Capricorn, 26 degrees Aries, 24 degrees Cancer and 23 degrees Libra.

Over the years all of us have been aware that there were certain correspondences between the errors in her temple’s Time axis and catastrophic events in the world. Operation Desert Storm began on January 17th 1991. The Northridge California earthquake occurred on January 17th 1994. This was followed exactly one year later on January 17th 1995 by an earthquake in Kobe, Japan. There were also a number of notable explosive events that fell at or near the Aries axis point but as we have come to know so well any attempt to make a case on this evidence would invariably be dismissed by the ignorant claim of ‘coincidence’. This invited me to look deeper to see if there was a case to be made that could not be dismissed as coincidence. Being an astrologer, I decided to look at the temple’s axis in the same way I would look at a horoscope and since Saturn is the Planetary and Harmonic Essence of the Mother’s Temple, I decided to see if there was any objective evidence marking Saturn’s transit of these four points in Her temple’s disfigurement. Owing to its function of putting order, contraction and limitation, I thought Saturn would reveal the true nature of the misalignment and how it would impact the earth.

At the time of the Mother’s final statement on the matter in January 1970, Saturn was at 2 degrees 13 min. Taurus and would not arrive by transit to the 24 degree Cancer (Water) axis until August of 1975. In my search for any significant event related to water on that date I came across an account of Super Typhoon Nina, the fourth deadliest tropical cyclone on record. Between July 30 to August 6 1975 Typhoon Nina dumped so much rainfall on the Chinese mainland that the Banqiao dam collapsed devastating areas downstream and killing 229,000 people. During the 8 days of this Typhoon and flood Saturn was at 24.22 to 25.15 degrees Cancer exactly conjunct the distorted Cancer Water Axis. While this is a terrible tragedy, the average observer would not have seen anything unique in this singular occurrence unless they looked at what happened 29 years later when Saturn returned to exactly the same point on 26 December, 2004. On this infamous date a magnitude 9.3 earthquake struck beneath the Indian Ocean near Indonesia, generating a massive tsunami that killed over 230,000 people. At the moment of the Earthquake and Tsunami Saturn was at 25.23 degrees Cancer exactly conjunct the distorted Cancer Water Axis in the Auroville temple.  With this degree of exactitude and another massive tragedy related to the Water element the claim of coincidence simply no longer applies. 

If we follow Saturn’s passage to the next point in the Cardinal cross we come to the distorted Air axis at 23 degrees 12 min. Libra. Saturn would have reached this point in October of 1982. Once again I began to search for any significant event related to Air. What came up immediately was the 1982 El Nino which was described as the strongest most devastating weather event in the 20th century. During this time the Trade Winds not only collapsed but reversed their direction. This caused weather-related disasters on nearly every continent.  Australia, Africa and Indonesia suffered droughts, dust storms and brush fires.  Peru received the heaviest rainfall on record: 11 feet in areas where 6 inches was normal. The 1982-'83 El Niño was blamed for as many as 2,000 deaths and more than $13 billion in damage to property and livelihoods worldwide. During the most destructive aspects of this event Saturn was conjunct the distorted Libra Air axis at 23 degrees 12 min. 

After noting the Banqiao Dam disaster and the 2004 Indian Ocean Tsunami as recurrent events of Saturn’s 29 year cycle, I immediately looked to see if there were any similarities in Saturn’s second transit of the 23 degree Air axis of the shadow temple which occurred on November 8, 2011. Within weeks of this date a tropical disturbance developed within the monsoon trough to the west of Indonesia. After a brief period of strengthening it received the official designation as the Very Severe Cyclonic Storm Thane. In December 2011 Thane made landfall on the north Tamil Nadu coast between Cuddalore and Puducherry creating enormous damage to Auroville itself, the actual site of the disfigured temple. After killing 45 people and causing almost $300 million in property damage, Cyclone Thane is considered one of the most dangerous cyclones in Indian history. At this point it becomes irrefutably evident that there are obvious and earthly consequences of the Temple’s false measure and disfigurement. 

In October of 1982, Saturn continued its 7 year march toward a conjunction with the Capricorn Earth axis where this cosmic tragedy originally began. 

On January 17th, 1991, Saturn arrived at 27.33 degrees Capricorn within 1 degree of the distorted Capricorn Earth Axis. And on January 17th 1991 President Bush announced the beginning of Operation Desert Storm, a military operation to expel occupying Iraqi forces from Kuwait, which Iraq had invaded and annexed months earlier. For weeks, a U.S.-led coalition of two dozen nations had positioned more than 900,000 troops in the region, most stationed on the Saudi-Iraq border. This event began the destabilization of the entire Middle East the consequences of which continue on to this very day in Iraq, Libya, and Syria. Since this occurred in 1991 and owing to Saturn’s 29 year cycle, there has not been a second transit of Saturn to this position. It will occur again in February 14th of 2020, some three and a half years from now.

As Saturn transited on from the distorted  26. 27 Capricorn Earth axis, it left in its wake an almost incalculable toll of destruction.  Almost 4,500 U.S. troops were killed and more than 32,000 wounded, including thousands with critical brain and spinal injuries.  Estimates of the number of Iraqi civilian fatalities are staggering, ranging up to 600,000. The monetary cost could exceed $3 trillion. But the social and political consequences promise to be even more staggering and will continue on for decades.

As catastrophic as the Middle East war and its fall out have been, Saturn’s May, 1998 transit of the next Cardinal point at 26.34 Aries is far more troubling in terms of the possibilities it raises. 

It is not my intention to analyze the causes of what took place in May of 1998. Some commentators have said that a domestic political environment made it strategically wise for India to test nuclear weapons in the late 1990s. That is not to say that these political dynamics undergirded India’s decision and implementation of a nuclear weapons program, only that it explains the precise timing of Pokhran-II, also called Operation Shakti.

 According to Pakistani sources, the timing of Pakistan’s nuclear test Chagai-I was a direct response to India's second nuclear tests. In an interview given to Pakistani and Indian journalists in Islamabad, Sharif said: If India had not exploded the bomb, Pakistan would not have done so. Once New Delhi did so, we had no choice because of public pressure. For both of these countries, flexing their Nuclear muscles generally speaking, is publicly seen as cause for pride and celebration, rather than an existential threat.

What finally occurred in May of 1998 when Saturn reached its exact conjunction with the Temple’s distorted Fire axis at 26.46 Aries was a series of 11 nuclear explosions. India’s nuclear test, Pokhran-II, also called Operation Shakti, detonated 5 thermonuclear bombs and Pakistan, not to be outdone, detonated 6 implosion-type nuclear weapons at its Chagai-I test site.

Why are these events so important in relation to the distortions in the temple’s time axis???  It is as you explain: 
 “In matters of higher Knowledge and Seeing one is trained to look into the ‘seed’ of things, of events, and in this act to perceive what is but what has not yet unfolded in the inevitable course that that seed determines.’ [Thea]
When we look into these matters as symbols or the seeds of things that have not yet unfolded it becomes even more important to examine the influences that are likely to provoke the course that that ‘seed’ is likely to follow. Enter the planet Uranus.  While Saturn has revealed the seed that lies at the misaligned Fire Axis, Uranus promises a sudden and unexpected deployment of the elements of that seed.

While up to this point this study has been focused upon the relationship between Saturn and the deformations in the Matrimandir, further research has determined that the transits of Uranus have also played an active role. In January, 1970 Uranus was transiting through the heavens at 8 degrees Libra. It was in fact the first planet to aspect one of the Cardinal points at 23 degrees 12 min. Libra. This occurred In 1974 when India conducted its first nuclear detonation at Pokhran, described as a "peaceful nuclear explosion," At the time of the blast on 18 May 1974. Uranus was at 24.29 min Libra within about 1 degree of the distorted Libra Air Axis.

Uranus continued its forward movement reaching the Capricorn Cardinal Earth axis in January of 1994. Owing to its forward and retrograde motion it crossed over the Earth axis twice. On January 17th 1994 there was a 6.6 magnitude earthquake in North Ridge CA. At this moment Uranus was at 22.31 degrees Capricorn about 4 degrees off the mark. But on January 17th, 1995 there was a 7.2 magnitude earthquake in Kobe, Japan. At this time Uranus was at 26.25 Capricorn exactly conjunct the distorted Capricorn Earth Axis.

Uranus is known for its exact timing and association with sudden and unexpected events. At the Earth axis a case can be made for it being a causal influence in the two earthquakes that occurred on January 17th 1994 and 1995. What is extremely troubling, for me at least, is what kind of unexpected nuclear events will Uranus trigger when it reaches the deformed Fire axis of the Auroville temple on May 23rd of 2017, a mere 8 months from now. 

If my conclusions are accurate about the misaligned axis and the upcoming nuclear threat, what do we do with this information?

Love, Robert

Thea passed 20 days later with no response to Robert's question. In December of 2017 Robert shared this letter (with the following postscript) with other students of Thea's work. He sent this in response to an analysis by Eric Roth of Saturn's upcoming transit into the sign of Capricorn, soon to conjunct Pluto (see "Saturn in Capricorn"), noting that most all modern-day astrologers have yet to update their understanding of the Cosmic Harmonies via the light Thea has shed on the Zodiac (the sacred year or yajna of the Vedic Rishis) as a map of evolution.

Postscript by Robert (December 2017):

In a recent article on the nuclear issues facing India and Pakistan Al Jazeera has written:
‘…Unless there is a highly improbable radical change in diplomatic relations between India and Pakistan, history suggests that a nuclear exchange in South Asia is merely a matter of time.’ [Tom Hussain, 3 Mar 2016]
 And Thea had said in a 2009 article on the Pak Situation…
'Certainly if any country will start a nuclear war it is Pakistan..’ 
Perhaps the most important article on the current state of affairs is Thea’s extraordinary piece of Seeing called The Capricorn Factor, Part One & Two - India’s ‘lost measure’ and its significance for the world. In this article she writes:
‘…The new cosmology reveals the true divine Measure. Its basis is the measure of the year, the Earth’s relation to the Sun. Its goal is to draw aside the curtains covering the ancient Vedic Divine Maya, as Sri Aurobindo had prophesied. But the resistances to this accomplishment are considerable, for the consequences of the false measure have to be borne – just as the consequences of the nuclear experience must be borne, and just as the consequences of the Temple’s disfigurement must be borne.’  
In the final analysis, it is beginning to look like these consequences will have to be borne rather sooner than we expected. But in the final analysis the Mother and Thea leave us with a new way of Seeing which allows us to embrace the turmoil of these times, both individual and collective, as part of an optimistic evolutionary vision. In point of fact said the Mother, ‘There are no ‘catastrophes’,
‘...The Supramental is a force of order and harmony. So what may seem to us at first glance to be a catastrophe is bound to actually put things in order, work in every way and every detail towards putting the earth in order.’  [The Mother’s Agendas, July, 1967]

Thursday, June 1, 2017

The Mysteries of Sacred Time

(An article by Robert E. Wilkinson © 1998)

In the early 1970’s a young woman named Patrizia Norelli-Bachelet began to publish a series of books on the subject of Vedic Cosmology. She had undergone a profound initiation into the cosmic mysteries and recognized in the scriptures and mythologies of ancient India evidence of a highly enlightened cosmological culture. She discovered that the astrologer priests known as Rishis, had developed precise formulas for calculating the cosmic cycles, and that these celestial equations had been woven into the structure of their myths and legends. Their knowledge of Time and the cosmic mysteries formed the basis of an ancient Yoga, the practice of which led to a supremely enlightened state known as "Truth-Consciousness" or "Swar" of the Veda. From the principles of these occult teachings, Ms. Norelli-Bachelet developed an ‘applied cosmology’ which she demonstrates in her book entitled, "The Gnostic Circle, a synthesis in the harmonies of the cosmos". Her work, which unveils the deepest mysteries of Time, represents a quantum leap in cosmological knowledge and contains the seeds of a unique synthesis which may open the way for a new and productive dialogue between ancient wisdom and modern science.

To appreciate the magnitude of Ms. Norelli-Bachelet’s discoveries one must go deeply into the mysteries of sacred time. In past millennia, wisdom traditions divided their secret knowledge into two distinct categories, "the lesser and the greater mysteries." "The lesser mysteries," available to a wider spectrum of the populace, dealt with mysticism, the secrets of the mind, psychism, and certain divinatory techniques which together resembled an early form of esoteric psychology. "The greater mysteries", which were taught under a seal of secrecy and only to initiates who had risen through the ranks of the lower knowledge, dealt with the most coveted secrets of Time and Space. Of these two eternal principles, Time was regarded as the greatest mystery because it contained the secret of a sacred and eternal order, the realization of which became the structural basis for an organization of all human knowledge. The ancient Vedic culture whose sophisticated scriptures and myths evidence the most highly developed understanding of Time expressed its preeminence in the iconography of Shakti, the divine cosmic force, dancing upon the inert body of Shiva, with a serpent, symbol of eternal time, wrapped around her body. The Rishis understood that while the spatial dimension was the field within which the phenomenal world appears, perception of that material reality could only occur in time. They taught that the essence of the physical manifestation was movement, or the presentation of constant change, having a fixed course and a given order. For change and movement to occur there had to be time for the two were inextricably linked. In the Brihadaranyaka Upanishad, one of India’s oldest and most profound metaphysical texts, the symbol of the Horse is invoked to represent that principle of movement. "Time is its breath, the year is its body, the seasons its limbs, the months and the fortnights it joints, the days and nights its feet." Time was the Self of the Vedic Horse and contained the ‘secret of secrets’ which formed the basis of India’s greatest spiritual mysteries.

In his commentaries on the Brihadaranyaka Upanishad, the philosopher-sage, Sri Aurobindo discusses the occult imagery associated with this fundamental principle:

" ... The [image of the] horse is a physical figure representing like an algebraical symbol, an unknown quantity of force and speed. (Time is its breath, the year is its body, the seasons its limbs, the months and the fortnights its joints, the days and nights its feet.) From the imagery it is evident that this force, this speed, is something universal. Time in its period is the Self of the Horse Sacrificial, so not Matter but Time, is the body of this force of the material universe... Space then, is the flesh constituting materially this body of Time which the sage attributes to his Horse of the worlds, by movement in Space its periods are shaped and determined. Hence the real power, the fundamental greatness of the Horse is not the material world, not the magnitudes of Space, but the magnitudes of Time... for Time is that mysterious condition of universal mind which alone makes the ordering of the universe in Space possible." 
Sri Aurobindo, The Upanishads; 'The Great Aranyaka',  Sri Aurobindo Ashram Press, 1971

The key to unraveling the mysteries of Time is hidden in the metaphysics of creation or the Cosmogony. The creation myths of all cultures contain the details of how the cosmos came into existence and each tell the story of the primordial events which took place at the beginning of time. In the Indian scripture, the Rig Veda X, 149, the universe is said to have come into being from its center and spread out from a central point. This is revealed by the sages to be the most fundamental characteristic of all creation. This point or axis lies at the intersection of Time and Space, Spirit and Matter, the Implicate order and its Explicate expression. All material creation proceeds from this original involved point or "seed" as involutionary forms move across the event horizon and begin to evolve linearly in accordance with the laws of causation and the principles of time. In the language of scientific cosmology, this point or "seed" is the "singularity" from which the universe exploded into being. In metaphysical terms it is the sacred syllable OM, the primordial vibration or sound out of which the creation emerges and has its origin. Everything in the material universe evolves from this point/seed/singularity/ OM, according to an involved principle of order and unity known in the Vedic scriptures as "Rtam". And it does so in such a manner that allows the seer to follow and measure the evolving in time of the essence which was involved or compressed into that seed.

Time in its compressed form at the involutionary threshold is Being, crossing that threshold, a connection is made with the Spatial dimension and that compressed Time energy begins to evolve linearly as the Becoming. Once that event horizon is crossed, Time extends itself in accordance with an involved geometric structure and the great cycle of creation begins. All material forms are simply varied arrangements of this structure simultaneously expressing itself as the four elements, Fire, Earth, Air and Water, in each of the three energy modes, Cardinal, Fixed and Mutable. These elemental principles lie at the core of the material creation and their twelve archetypal divisions are known in every culture as the Zodiac. They form the very structure of the creation and represent the central theme underlying all astrological knowledge.

The enlightened seer who has reached this threshold within his own being through an inward yogic penetration enjoys a unique temporal perception. He experiences the unfolding of time as a circular movement reflecting the image of an unmoving eternal harmony. Somewhat in the manner of Mandelbrot’s fractal sets, Time extends itself in a series of non-linear cycles repeating themselves in different octaves of experience like circles within circles. There is repetition in the wider movement but at the same time there is an imprinting of experience which evolve progressively higher systems of order.

For the ancient mystics, a glimpse into the core of time would have been an awesome and almost inexpressible spiritual experience. Without a mystical vocabulary, they would have described what they ‘saw’ in profoundly mythic and archetypal terms. One of the better known biblical accounts of this time vision may be found in the first chapter of the book of the Prophet Ezekiel. Unfortunately, these passages have been widely misinterpreted owing to a lack of understanding of the temporal reality.

"And I looked and behold a whirlwind came out of the north. A great cloud and a fire and out of the midst thereof came the likeness of four living creatures. And every one had four faces and every one had four wings. As for the likeness of their faces, they four had the face of a Man, [Aquarius] and the face of a Lion, [Leo], on the right side, and they four had the face of an Ox, [Taurus] on the left side and they four also had the face of an Eagle, [Scorpio]. Their appearance and their work was as if a wheel within a wheel; as for their rings, they were so high they were dreadful and their rings were full of eyes, round about them four. And when the living creatures went, the wheels went with them for the spirit of the living creature was in the wheels." 
Ezekiel, Chapter 1

The mysteries of sacred or circular time were well known to the ancient alchemists and formed the basis of a sophisticated psychology of transformation. Long before the development of a technical language describing the transformational process, this occult knowledge was transmitted through an elaborate system of symbols. One of the most potent of these archaic images was the Ouroboros; the serpent, or dragon biting its own tail. It was an alchemical ideogram depicting the work of spiritual transformation as a circular, self-contained, cosmological process.

For the Alchemists, the ultimate goal of this process of transformation was the attainment of the legendary "Philosopher’s Stone", or Lapis Philosophorum. It was a magical object believed to have the power to change ordinary metals into gold, but in a larger sense, it represented the final goal of the initiation process, which was the attainment of a key of knowledge leading to the highest wisdom. "This stone", said the alchemist, "is under you, and near you, and above you and around you but mostly, it is within you; it is extracted from you for you are its ore." Its attainment is the magnificent condition resulting from reaching the goal of knowledge, to perceive and know with a certainty that one knows; and to see with an understanding, which can be infinitely extended to all situations.

The work of finding the stone was twofold, representing the double face of Alchemy; library and laboratory. The prescribed path was an active participation in the outer reality together with a dedicated study of the Zodiac and the principles of the Cosmic Order.

The Alchemist understood that the Cosmos was a whole organism, multidimensional and sacred in its structure and form. They also knew that the difference between man/woman and the Cosmos was a matter of degree, rather than essence; that the Macrocosm and Microcosm had a correspondent equivalence. Through the repetition of certain rites, the sages believed that man could recover an awareness of his intrinsic identity with the Cosmos and thus perceive the hidden order of the world. Since this order was embedded in the structure and periodic movement of the Macrocosm, it was understood that a corresponding order could be discovered by the individual in the cycles and events of his own life. If man could learn to align himself with the harmonies of Cosmic Time, he would gradually become imprinted with their rhythms and realize within himself an immutable center or axis, from which he could acquire an entirely new orientation to his lived experience. Since the same Zero Womb, which gave birth to the universe is also the core of the human being, the unveiling of this Soul/center/axis in the individual led to a simultaneous realization of Truth-Consciousness or Gnosis.

For centuries, the system of knowledge which emerged from the alchemical tradition represented the pinnacle of enlightened thought. It’s cosmology was based upon the known universe which at that time consisted of six planets and the central Sun and was symbolized by an occult ‘key’ known as "Solomon’s Seal". But, it was not until the 20th century, after the discovery of Uranus, Neptune and Pluto, that the complete key of knowledge could be revealed and the integral transformation fully understood. Patrizia Norelli-Bachelet’s "Gnostic Circle" is that key and contains the highest wisdom of our age.

'The Gnostic Circle is merely the combination of the zodiac - the occult circle which contains the knowledge of the evolution - and the structural pattern of the solar system. The Circle of 12 is the zodiac, and the Circle of 9 is our actual solar system, each orbit representing one year of Earth life. The joint harmony of these two, superimposed or synthesized in one circle, is what constitutes our key to the evolution and flowering of the seed of the Spirit. In fact we can say that the Gnostic Circle is mainly for this purpose: it shows mankind the ultimate and ideal perfection that can be attained during this particular phase of the evolution, during this great transition point from animal-mental to the more divine mankind.'
The Gnostic Circle, p. 159, 1975, Patrizia Norelli-Bachelet

While the Alchemical tradition was unparalleled in its ability to describe the stages of the transformation process and did so in a series of chemical metaphors, they were never able to harmonize the cosmic and individual time scales. It was not until the seminal work of Patrizia Norelli-Bachelet that the measures of Time and Space could be wed into a functional synthesis allowing the individual to follow his development in a timely and objective manner. With the "Gnostic Circle", one is able to determine exactly where he is within the developmental spectrum and with the benefit of that knowledge is able to cooperate more fully with his own evolution. It offers an integral vision of wholeness and reveals the organic process by which the soul or seed of the divine in each individual is made to flower.

The Rig Veda, India’s oldest and most sacred scripture reveals something of this temporal alignment when it declares:

"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 Brihaspati has made manifest to knowledge" Rig Veda (II.24.5).

These secret eternal worlds have been closed to us by our misperception of the cyclic movement of time. The months and the years, therefore have to be re-discovered and created in us by that same power. This, says the Rishi, is the mightiest work, the fairest achievement and it hinges on the recovery of a harmonious alignment of the Cosmic and Human time scales. Ms. Norelli-Bachelet’s "Gnostic Circle" is the most effective means of recovering that lost alignment because it defines the celestial correspondences between the Macrocosm and Microcosm and reveals the principles by which this re-ordering can occur at a conscious level.

Robert Wilkinson
August 2008

(Robert Wilkinson is a writer/astrologer and President of Aeon Group, an international educational organization which publishes and distributes the cosmological works of Patrizia Norelli-Bachelet.)