The Warrior-Child of Ayodhya - 3

The significance of his appearance
for the Hindu Samaj

Patrizia Norelli-Bachelet (Thea)
Director, Aeon Centre of Cosmology
South India, 17.10.2010

Parts 1 and 2 of this series dedicated to Ramlala have brought forward the need to revisit the calendars in use by the Hindu Samaj, which on numerous occasions I have described as a very clever device to divide 80% of the energies of India’s population. Given the campaign carried out over the past 18 years to bring this matter into prominence, results are finally forthcoming: several Hindu organisations have adopted resolutions calling for a uniform calendar to replace the dozen or more that presently exist. In the words of Jawaharlal Nehru to the Calendar Reform Committee on February 18, 1953:

…I am told that we have at present thirty different calendars, differing from each other in various ways, including the methods of time reckoning. These calendars are the natural result of our past political and cultural history and partly represent past political divisions in the country. Now that we have attained independence, it is obviously desirable that there should be a certain uniformity in the calendar for our civic, social and other purposes and that this should be based on a scientific approach to this problem…It is always difficult to change a calendar to which people are used [to] because it affects social practices, but the attempt has to be made even though it may not be as complete as desired. In any event, the present confusion in our own calendars in India ought to be removed… [Italics mine].

Indeed, each of these calendars has its own method of time reckoning which means that followers of one school prefer a certain ayanamsha (zero starting point) over another; sections of Hindus will celebrate festivals accordingly, as stipulated in a given panchanga (almanac) that is provided by the representative pundits of each school. In other words, each group clings to its own ‘science’ for providing the ‘correct’ ayanamsha. In view of these discrepancies, in spite of any good will that might exist and the best efforts and intentions on the part of the current reformists, the unity I write of and which would form the basis of the cosmic connection for the entire Samaj is unlikely to come about. When all is said and done, out of the numerous ayanamshas currently in use, which one is to serve as the unifying factor? Which is the correct one and who is to determine that correctness? How are we to come to an agreement as to which should be adopted out of so many?
In this age of egalitarianism we resolve such tangles by rule of the majority. Are we therefore to apply that same method in the reformation of the Hindu calendar? Would then the most widely used ayanamsha be the solution based on a majority vote?
In terms of Vedic matters a selective process of this sort appears to be an anachronism. The only basis for deciding this most important of all items on the Hindu agenda would be veda, knowledge. But such Knowledge is the preserve of very few; and those who do possess true veda of the ancient school would not be recognised by today’s enlightened souls precisely because of its antiquity. Everything that we have come to cherish in today’s world of spirituality has to be rightly termed post-Vedic. And since a return to the ancient-most source is the only way to come to a decision regarding matters of time and circumstance, given that the Yoga of the Rig Veda has long been forgotten on the subcontinent, whosoever might have realised that high truth would most likely not be understood or accepted as its proponent. Happily, Ramlala has appeared on the scene to save the day.
Inchoate mass acts as inertia and holds back the Samaj from experiencing the unity that existed in the Vedic Age. All we know today is a spirituality that has carried the Samaj away from the ancient roots and because of this very distancing a plethora of ayanamshas and their respective calendars for ritual observances and horoscopy could come about. Simply put, the Divine Maya, or Measure, of the Veda was lost almost 2000 years ago. In the interim the civilisation has experienced a steady, relentless decline. Invasions, colonisations resulted, and finally partition of the Mother’s sacred Body. The issue now is to arrest that decline, reverse the direction and re-instate the highest Truth ever to manifest on Earth. For Hindus the spirituality of Supermind rather than superpower-hood is the goal.
However, the Hindu organisations that are spear-heading the current campaigns to reform the calendar, are simply seeking uniformity for the Samaj, a choice to be made between all the ayanamshas (majority rule?), none of which are based on veda.
In his masterful The Secret of the Veda, Sri Aurobindo explained the problem succinctly: ‘…The letter lived on when the spirit was forgotten; the symbol, the body of the doctrine, remained, but the soul of knowledge had fled from its coverings.’ And in another context, when writing to the Mother, his co-worker, about a certain experience she had on 26.11.1915, he stated, ‘The experience you have described is Vedic in the real sense, though not one which would easily be recognised by the modern systems of Yoga which call themselves Vedic. It is the union of the “Earth” of the Veda and the Purana with the divine Principle, an earth which is said to be above our earth, that is to say, the physical being and consciousness of which the world and the body are only images. But the modern Yogas hardly recognise the possibility of a material union with the Divine’ (31.12.1915). In these few words Sri Aurobindo has captured the essence of the problem that plagues calendar reform efforts today: the loss of the Divine Measure.
The date of the Mother’s Vedic experience is important to note, though at the time it passed unnoticed. However, 34 years later on 26.11.1949 it would occupy centrestage in the life of a new India by this being the very date of adoption of the Constitution. Prior to this, in 1926 the same date surfaced in the combined yogas of Sri Aurobindo and the Mother when it would become known through them as Immortality Day, requiring a further 37 years for validation. Thus, in 1963 on this date the Hindu Line of Ten Avatars was completed in perfect harmony with the deepest Vedic essence of the Dasavataras, the backbone of Hinduism. Its importance was further highlighted by the combined passings of the Mother and Sri Aurobindo (23 years apart), the former on 17/11 and the latter on 5/12. Immortality Day is the exact midpoint of the 18 days between the two. Recent events have given an iconic resonance to 26/11 through the tragic event in Mumbai in 2008 on that very day, thereby marking a before and after in contemporary history on the subcontinent: the unfolding of an integration process is now accelerated.
There are several dates to add to the list, cycles mainly of 7 and multiples thereof – a number of preference for the 7^th Avatar. It is not possible to describe the significance of each one since a background in the Supramental Yoga would be required which this brief space does not permit. Suffice to state that the most meaningful occurred 34 (=7) years after 1949. A major yogic breakthrough took place then that can succinctly be described as ‘filling the Void’ – the unveiling by an intense tapasya of the Plenum-Point by and through the aid of Time. It was a Yoga based entirely on the Year – or rather the Year facilitated the occurrence, similar to what Bhisma of the Mahabharat experienced in his passage to the realm of the Immortals. With this singular Vedic accomplishment, what could be termed the Binary Creation ceased to hold the world in its grip – the unity of the Point took over. This occurred in 1983-4, after which the binary superpower structure collapsed introducing a very different global experience, opening the way ultimately to a new creation founded on unity. Interestingly Ram played a central role in the breakthrough, immediately after which the Ramjanmabhoomi movement began; then in 1986 Ramlala was liberated from his 36-year seclusion, as if from a period of sanyas. (For details see The New Way, Volume 3, Aeon Books, written in 1983 and published in 2005.)
Coincidences, we again ask? Their volume makes the term somewhat nonsensical. Science will have to seek another escape route to explain the apparently inexplicable.
All the above dates serve to affirm the relevance of the Dasavataras of Vishnu. Indeed, this is the focus of my treatment. In these pages I will disclose the method by which the relevance of the Line of Ten is made contemporary and factual, drawn out of the realm of Myth. The Line and its accompanying Myth describe recurring history which the Ramlala appearance in 1949 consolidates. Myth becomes history before our very eyes, hinging on the fateful night of 22-23 December in that fateful year when he took possession of his sacred abode.
Most important of all for the Hindu Samaj, by his appearance Ramlala solved the conundrum of the correct Hindu Calendar and all matters connected thereto.

The Solstice shortest day of the year occurred during the night of 22-23 December in 1949 – the very time of Ramlala’s appearance in the erstwhile Babri Masjid in the form of a child. I have explained earlier in this series the importance of the form selected, insofar as the Idol as Child ‘grew’ pari passu with the newly-born Indian Republic. But this Solstice has long held a singular position of importance for Vedic civilisation, as many scriptures and the Epics confirm. Perhaps most exemplary of all is the Mahabharat Epic which begins precisely on that Solstice. However, it is Bhisma of the tale who sheds accurate light on the Solstice’s special significance by having chosen that very date as the time he would leave this plane. His choice elucidates an aspect of this particular Solstice and why it has always been considered the most sacred period in Vedic culture.
Its esoteric symbology is that the solar light (cows/rays/energy) experiences maximum compression then, even as daylight is compressed to its shortest length for the northern hemisphere. When exiting this plane of existence the human being experiences the same compression as if to a point of his or her consciousness-being. This is on the order of a scientific wormhole. Only through this extreme compression and with the allegiance of Time can there be entry into Swar, the realm of the Immortals – a conscious passage, it needs to be stated, as Bhisma carried out.
There has been evidence of the compression I refer to in the extensive number of reports of near-death experiences (NDE). All subjects confirm finding themselves in a sort of tunnel when they leave their physical bodies, at the end of which they see a light. This luminous essence envelops them before they return to their bodies and to life on Earth. What that Light is for each person is subject to individual conditioning, because complete detachment from the body has not occurred and memories of one’s lived experience in that body are maintained. No one has returned to tell the tale of what exactly happens once definitive severance has transpired; we know only a part of the process, namely the passage through a compressed darkness as in a tunnel and the experience of light at the end of the passage.
The ‘tunnel’ is the compression, the same as Bhisma would have experienced to reach Swar consciously. It was facilitated by the time set for his departure, which also left a record for the future of the importance of the December Solstice’s and its connection to the Veda.
It is to be recalled that the central figure of the Vedic Sacrifice is precisely the Year whose balancing points in time and space are the Solstices and Equinoxes. Given the above, it stands that our relationship to the Year must be of supreme importance for descendants of the Immortal Ones. But a year with many ayanamshas certainly does not pay tribute or live up to the standards set by the Rishis. However, Ram the Child has come to reinstate the Vedic Year by himself timing his appearance to coincide exactly with the December Solstice. In so doing, he offers us the key to renewal and re-establishment of the ancient truths of the land and the key to the correct ayanamsha.
However, it is not sufficient to establish the December Solstice as the key to the rightness of calendrical matters. That is only half the equation. Today’s pundits have gone a step further in distancing themselves from the Veda. They do accept that the shortest day in the northern hemisphere is the December Solstice, because they cannot deny the physical fact and astronomical observations. But veda was set aside in matters temporal when they boldly disconnected zodiacal Capricorn/Makar from that Solstice, an aberration known only to post-Vedic India and nowhere else on the globe. Without zodiacal Makar joined to the Solstice there cannot be veda in the fullest sense of the word; and positing Makar Sankranti 23 days after said Solstice makes a mockery of Bhisma’s choice and so many other myths incorporating this sacred passage. It is the new cosmology of our present times that conclusively proves the undeniable unity of the two – Solstice and Zodiac, especially Makar of the twelve signs/months, because as known to astrologers from time immemorial this has universally been considered India’s astrological ruler.
Thus Ramlala not only drew attention to the overlooked December Solstice by his 1949 appearance, but through the Capricorn/Makar rulership he disclosed India’s involvement based on the ancient lore wherein the two are inseparable. The full relevance and impact of his appearance is entirely lost with a Makar Sankranti 23 days after the Solstice. Given this situation, it is not at all surprising that no astrologer, pundit, saint or yogi of the post-Vedic schools has grasped the all-inclusiveness of his 1949 appearance and just why it has occupied centrestage in the affairs of the nation since then, because ‘…the soul of knowledge…’ was lost.
The new cosmology is the new science of Time, updating the cosmology of all that we find in the Vedas and the Puranas. Thus, in this age of rationalism a measure of factuality is demanded of the discipline. However, it is a new ‘science’ that Ramlala unveils; as such the old or even the contemporary science we know with its own incompleteness and limitations cannot be applied to what Ramlala has revealed. His appearance on the Solstice makes it abundantly clear that he stands as confirmation of the accuracy of the new cosmology, as well as of the unity of Solstice and Zodiac. This is accomplished through the sign’s own ancient hieroglyph . In this magical notation, whose origin is lost in the mists of time, we find the history of contemporary India with roots in the distant Vedic Age, brought into the present by the very contours of the glyph itself which astonishingly describes minutely the ‘measure’ of Akhand Bharat – or pre-Independence India, whole and integral.

What would contemporary science make of this synchronisation dating from pre-history, millennia before the advanced cartogrophy and satellite imaging wonders of our times? How could the ancients have known what shape India’s geographical contours would be thousands of years into the future at the time of the British Raj? But the new cosmology does use this ancient hieroglyph to determine longitude and latitude coordinates of Bharat Mata based on its contemporary updated application. Therefore, when its inseparability with the shortest day is grasped, a point in zodiacal time that Ramlala established in 1949, his appearance in the mosque takes on an even more important meaning for India and the Hindu Samaj. It stands as the bowstring of Vedic civilisation in the 21^st Century. This was given a conclusive imprimatur by the Ayodhya Verdict of 30 September when the sacred Janmabhoomi was divided into three parts, since the ancient hierolgyph itself is threefold, as the symbol-map confirms which includes the three energy expressions of the Mother, as below.


In this light we cannot fail to see the 1947 partition of Bharat Mata in three parts as connected in a direct line to Ramlala’s appearance two years later in the mosque. (See The Partition of India, Aeon Centre of Cosmology, 2009, an analysis based on the above ancient Capricorn/Makar hieroglyph.) Partition, similar to the Ayodhya conundrum, remains unresolved. Sri Aurobindo’s words at the time of Mahatma Gandhi’s assassination refer to this incompletion:

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

Is it time for his prophetic vision to come to fruition? Is this the deeper significance of the entire Ayodhya controversy insofar as the same communal divide appears to affect both circumstances? Or, as Ramlala’s Solstice appearance seems to indicate, is a resolution to be sought elsewhere for this matter of such great importance, in an as yet undetected area not apparent to the uninitiated? This recondite dimension would require implementation of the key Ramlala offers: the correct ayanamsha and the union of Makar Sankranti with the Solstice of his appearance for the entire Hindu Samaj – a unity affecting 80% of the population.
Surely for fruition to occur, Sri Aurobindo’s words point to an experience that is able to unite energies now disunited by cutting through obstacles that currently seem insurmountable. Through the time-tested Vedic method of correspondences and equivalences, in which Ramlala is central, this desired unity is accomplished in spite of our resistances, differences and prejudices. Mahakal controls the play of circumstances and has fashioned a method to heal divides that would otherwise remain resistant to the experience of unity.
Ramlala’s message is unmistakable. It has been brought to the fore in the Ayodhya Verdict of the honourable judges – one more step forward in the process of integration that the Avatar oversees.

(Concluded)

The Warrior-Child of Ayodhya - 2

The significance of his appearance
for the Hindu Samaj

Patrizia Norelli-Bachelet (Thea)
Director, Aeon Centre of Cosmology
South India, 10.10.2010

Caste and the Cosmic Order

Daily we are told in the media ‘India has moved on’ – that is, Ayodhya is no longer of any interest to young India born after 1992 (the Demolition). This youth wants opportunities, education, jobs, material well being. In other words, an even more self-centred life than what the disease of corruption has provided. Of course the State must provide material well being through various areas of development, but that must not be mistaken for food for the soul, individual or collective. In our legitimate efforts to separate religion and state we are adopting a model that has proven inadequate elsewhere. The European Union is one example. Unity is sought to be achieved through the binding force of economic integration with its undeniable benefits. But this has shallow binding power; therefore, try as it might the EU cannot match the power of the United States of America whose own unity arose long before economics came to rule the world. It was a struggle to unite and integrate the fledging nation on the basis of higher goals, more all-inclusive – unlike Europe of today.
Economic success cannot make a nation great and powerful. That is only one slice of the fourfold pie – the Vaishya slice of the ancient cosmic order. Rather, all four must exist in harmony which means in their rightful place. This is the key. That order continues to exist though under a different name. Contemporary society worldwide has the same four levels just as they existed in India of old: 1) labour, artisan skills, agriculture, 2) economics and supplier of people’s needs including energy, 3) military and governance, and 4) the highest strata which today has come to be equated with science, academia and religious figures, while in ancient times the fourth was reserved for the Rishi, the seer-sage. Thus, call a rose by any other name, it is still a rose.
I provide below a diagram of the fourfold order taken directly from the cosmic harmony. And since it arose in the consciousness of the Rishi millennia ago, it does not allow itself to be easily extirpated. Should we not ask why, rather than seek to suppress the un-suppressible which just refuses to go away? Instead of bemoaning its continued influence on society let us try to carry the discourse to a deeper level. Again the Circle holds the key. The diagram provides us with the answer. It is a circle divided into four equal parts, just as we divide the cosmic surround into four sections resting on the four pillars of Equinoxes and Solstices.
But what happened to that Order for it to become a divisive rather than an integrating tool? The answer is simple enough: the circle (B) itself faded from the consciousness of the nation and the image that replaced it was the triangle (A), also divided into four segments.
Note the difference between the two: the triangle (the current degenerated form of caste) has lower and higher rungs as in a linear ladder; but to reach the apex one must move through those segments. There is no direct access of the lower rungs to the Apex, they are compelled to move up the scale through the other segments. In other words, admission to that highest goal, of whatever order, is only through an intermediary. Naturally this triangular arrangement goes against the egalitarian tenets of contemporary society.
And so, the cosmic order of caste is sought to be eradicated in an attempt to throw the baby out with the bath water. The cosmic basis of Vedic civilisation is comprehensive, all-inclusive, precisely because it emerged from the realisation of the Circle – i.e., unity – by the ancient Rishi. If that Vedic experience is intended to defy the passage of time and remain steadfast as the foundation of India, then Time itself has to be the tool to forge renewal and re-establishment. This is not in the least sectarian and divisive: it is a renewal that affects all levels and segments of Indian contemporary society. Time and Cosmos are impartial, neutral as it were.
This is what the periodic appearances of the Evolutionary Avatars provide, precisely the key to the Zero Point of the cosmic circle. With that simple boon the evils born of linearity are eliminated.
The realistic position for this new age, though ever based on the ancient perception, is explained by the Circle where all of the four segments in equal measure (equal opportunities) have direct access to the Centre, or the Divine, or whatever goal we establish as the highest, individually or for society as a whole, with no intermediary required. Thus caste takes on a completely different meaning and function. It is simply the orderly cosmic arrangement of a society that has the ability to ‘put each thing in its place’ – the meaning of cosmos, order.


It may be difficult to believe when I state that Ramlala has given us the key to rectify matters cosmic in their origin and to make them applicable today. That key is precisely the Circle. What was finally lost to allow entry into the Circle (and hence equal opportunity) was the key that Ramlala has given by his appearance as and when it took place in 1949. Simply put, it is the key to the correct 0 Point required for access to the Circle and all that it implies. The former comes through Knowledge of the Vedic kind; whereas the triangle requires no effort at all but an inertia that is maintained when renewal is denied. Only with the correct key can we enter the world of the Rishi where the Circle, with its ‘centre that holds’ (in this case Ramavatar), gives us the unifying spherical perceptive capacity so lacking today. As proclaimed by the Rishi millennia ago, these four segments of society are the Cosmic Body of the Divine Mother; today, just as they were in the ancient Vedic and Sangam Eras, with no variation at all. This indeed is the foundation and the eternal character of the Dharma. And just as the cosmos is in constant motion and evolution, so too does the society based on its principles enjoy a sound mechanism of renewal. The Vishnu Avatars set that mechanism in motion when they appear on the scene. Ramlala is guiding us to that knowledge.

We are caught in linear perceptions upon which we base our models, but it is entirely possible to demonstrate how Ramlala establishes new rules, applicable today within the context of the new India, respecting all the demands made by contemporary society. Indeed, his Appearance has validated this very premise; again dismissing any attempts at fossilisation and regression into the past. The present holds all that is most sacred to Vedic civilisation. We simply need to make use of the key Ramlala provides in the midst of the play of circumstances of which he is the ‘centre that holds’.
The loss of the key was a gradual process that began around 2000 years ago. It has taken that long for it to become recognisable in contemporary Hindu society. In the interim Vedic civilisation has lived through the most trying and difficult experiences of its long history. We know that history well enough and need not elaborate. The partitioned condition of the Mother’s Body is sufficient testimony. But the point I wish to make is that the root cause lies in the lost key at the heart of the system, rather than any outside source. To put it bluntly, if invasions and mayhem were inflicted on this great and ancient Mother, the blame lies within. Therefore, it is only from within that strength can come, first of all to retrieve the Key, and then to open the door to ‘the soul of Knowledge’. In the process, through the tri-part partition of the Ayodhya land it cannot be denied that the original Partition of the Mother’s Body is somehow recalled. Can it be that Ramlala had this intention in mind: to work out that larger Partition in the smaller? That would reflect fully the Vedic system of cosmic harmonies where correspondences and equivalences form the methodology. The smaller ‘represents’ the larger. But this ‘correspond-ence’ comes into being only by virtue of the sage’s capacity to determine what that smaller might be that can reflect or have a bearing on the larger. This capacity is not available to the common man. It requires years of dedicated sadhana such as Ramlala’s 36-year isolation (Jan.1950-Feb.1986).
This is what Ramlala has given to the Hindu Samaj. The meaning is neither metaphoric nor symbolic. It is factual based on science; and it is precisely the Appearance that restores to the system the basis of veda – on its own terms without seeking to confine its high truth to a contemporary version that lacks the essential ingredients of the Vedic jnana, unity and integrality, and respecting its laws of correspondence and equivalence. Together let us unlock the innermost door to his sanctum sanctorum. I will use the entire history of Ramlala since Independence to prove the point. I will not appeal to sentiment or even to bhakti alone, though we do recognise that real power arises when love is coupled with knowledge:

‘For painting is the way to know the maker of all
marvellous things, and this is the way to love so great an
inventor. For in truth love springs from the full knowledge
of the thing that one loves; and if you do not know it,
you can love it but little or not at all.’

Leonardo da Vinci

Public opinion across India sees the Ayodhya issue as related to Hindu/Muslim affairs, the divide that may exist between the two, and the need for reconciliation. In this light it appears that the problem is purely one of secular civil rights of sorts. If such were the case, the call to keep politics out of the dispute seems illogical since political parties in a parliamentary democracy are supposed to represent the collective will of the people. Likewise, the Hindu/Muslim slant ends in the dead end of majority/minority which politicians have sought to bridge by equal appeasement to both. Of course this has not worked because certain issues defy this sort of balancing act.
The core lies deeper within the collective psyche where appeasement strategies never reach. In fact, Ayodhya is not a question of reconciliation at all. The entire denouement from 1528 (and long before) to the present pertains entirely to the Hindu Samaj. It has nothing to do with the Muslim community or religion but rather the condition of Hinduism in and for itself. It is weakened from within and this is what Ayodhya displays: a point of convergence for the Hindu Samaj to have displayed unmistakably what ails it from its innermost depths. Undermining, corrosion at that deepest level is what permitted and gave rise to everything that has transpired around contemporary Ramlala of Ayodhya.
The recent High Court judgement was brilliant in that it addressed that Core – which some call belief or faith – and did not lay emphasis to any appreciable degree on the torts of the Muslim and Hindu communities. Rather, the judgement brought the issue back to that core in reinstating the role of the Icon or Idol in a Vedic civilsiation. In this sense it strengthened that most essential element of ancient and contemporary Hinduism.
I am carrying that judgement a step further by stressing also the core values of Vedic civilisation but also by revealing the applied cosmology that is directly involved in the Ayodhya issue and should not be ignored. In doing so a renewal of the cosmic harmonies and foundations come about with Ramlala the Idol as the central protagonist with his garbha griha, just as the judgement sustains based on the prevailing law of the land; because the only way that renewal can take place for a civilisation based on veda is, precisely, Knowledge – of the order that Ramlala is revealing. This re-establishes the most important element in temple/idol worship: Time, without whose allegiance no Idol would have the power to do what Ramlala of Ayodhya is doing.
The focus of the dispute must be seen differently as purely a matter internal to Hinduism which has lost the allegiance of Time because it has lost the key to the Zero Point that Ramlala holds. The Muslim community and other sections of society stand as a mirror to facilitate the exposure of what demands renewal, but they play no further role in this particular affair. Hindus must set their house in order by the key Ramlala of Ayodhya offers: the inseparable unity of the Makar Sankranti and the December Solstice – that is, the reformed calendar for Hindu observances where this Sankranti is precisely the key to the correct connection with the cosmic surround, a knowledge that was lost decades, perhaps centuries ago. All during the period of greatest tribulation, the Makar Sankranti could not serve the Hindu Samaj as it is meant to due to the lost measure of its unity with the December Solstice. But Ramlala of Ayodhya has played the role the Evolutionary Avatars are meant to play: he has restored the measure of things Vedic and eternal.
It would seem simple enough: reform the Hindu calendar and bring order back into what is supposed to be cosmos (order) and eliminate the present undeniable chaos. A calendar is the means to unite society. In India Hindus are subjected to a calendar that divides and can never unite. It was truly a brilliant strategy so as to divide-and-rule at the innermost core regarding the factor that is central to every ritual performed in every temple: Time. But the unexpected contingency plan to counteract the divisive strategy was Ramlala appearing exactly on the December Solstice, thus bringing with him the knowledge of all that is good and true of this Vedic Civilisation. However, to reform what needs to be reformed, to bring about ‘reconciliation’ and ‘reunification’ (as in the Body of the Mother), the obstacles are almost insurmountable – far greater than the apparent divide that exists between Muslim and Hindu because this demands a surrender to Ramlala and to his implacable Will. This has nothing to do with anything external to the Samaj.

(To be continued)

The Warrior-Child of Ayodhya - 1

The significance of his appearance
for the Hindu Samaj

Patrizia Norelli-Bachelet (Thea)
Director, Aeon Centre of Cosmology
South India, 5.10.2010

‘…the disputed site is the birthplace of Lord Ram. Place of birth is a juristic person and is a deity. It is personified as the spirit of [the] divine worshipped as birthplace of Lord Ram as a child. [The] Spirit of [the] divine ever remains present everywhere at all times for anyone to invoke in any shape and form in accordance with his own aspirations, and it can be shapeless and formless also…’ [Italics mine]

Justice D.V. Sharma,
The Ayodhya Verdict
30 September 2010

*

‘The Indian judicial system treats deities as legal entities
who could have a legal representation in courts through trustees
or an in-charge of the temple in which they are worshipped…’.

Harshvir Pratap Sharma
Supreme Court lawyer
‘The Hindu’, 2.10.2010

*

The long-awaited judgement of the Allahabad High Court at Lucknow has come, a landmark in the history of modern India.
Just the fact that a judgement was passed after 60 years was in itself commendable given the sensitive nature of the issue and the accretions this case has experienced during the interim. It is a process that spans all the founding years of the new Indian Republic, having begun just one month after the signing of the Constitution. Therefore, we may state that Ram the Child witnessed the establishment of the foundations of nationhood, biding his time patiently until the moment when from his vantage-point the full implications could be revealed. That time has come.
After the doors to his abode were locked by a court order immediately following the Appearance, the Child matured in solitude for 36 years. But, it must be stated before all else, that every detail surrounding his historical contribution has been noted and tested, and its disclosure at this time is in the just order of things given the maturity reached. This is what I propose to discuss.
To carry out this analysis in an orderly manner given the complexities inherent in the Ayodhya issue, I will provide a graphic image as the basis for the entire presentation – the circle. In this geometric symbol the reader will find the history of Independent India contained; we will trace that history through the symbol right up to the present and the judgement passed on 30 September last by the three honourable judges of the High Court in Lucknow.
In the language of symbols the circle does not exactly represent unity as one might expect. More interesting for our analysis, it is a unified diversity. As such it stands for the collectivity – but a unified collective unlike what exists today, for reasons I will explain. To visualise unity alone in symbol form we need to add another element to the geometric construction – the Point, because all forms arise out of the plenum that is the Point, including all creation and all geometric forms. If we combine the two in one symbol the result is the astronomical/astrological symbol of the Sun of our solar system. This is the graphic image of unity (point) and diversity (circle).

If we carry the matter even further ahead, this Sun-Symbol is the graphic image of every Hindu Temple, from ancient times into the present. At Ayodhya, now legally established by the High Court judgement, the Deity has been duly apportioned his correct place in the proposed allotment by having been granted the space under the area where the dome of the mosque once stood – that is, the centre of the complex. Ramlala therefore becomes the plenum-point of the Sun-symbol and the circle surrounding the Deity is the protective womb, the garbha griha. ¹
But this will remain in the realm of metaphors and symbols if we do not use the key Ramlala gave us when he made his appearance during the night of 22-23 December 1949. That moment was the beginning of the process of integration that would span the next 60 years and beyond, with Ramlala as a silent witness while Time unfolded the most meaningful period in contemporary Indian history.
However, the need of the hour is to make the above statement factual. This can be done, I repeat, if we use the key the Deity has provided by his appearance at a very specific point in time. Factuality is then added by Time itself. The Circle allows us to actualise the statement when we understand that it is also the symbol of the Earth Year of 365 days. Thus, the date of the Appearance can be located through the Circle in the calendar year and thereby applied to the whole nation through its official calendar. But to be allowed ‘access’ to that year we need a key, or the correct 0 Point; if not we find ourselves meandering about as if in a labyrinth. Things just ‘happen’, but never as a connected whole which the Circle signifies. And this is what Ramlala has provided by his appearance exactly at the December Solstice and entry into zodiacal Capricorn/ Makar. His coming at this very important time in the history of Independent India serves as an anchor of sorts, to keep the ship of the civilisation on course.
Coincidence? In the course of this analysis a number of such ‘coincidences’ will emerge, until finally we surrender our scepticism and accept the impeccable controlling power of Mahakala, the Great God of Time, just as the sages had done in the remote history of Bharat.

Thus the story begins with Ramlala’s appearance in the former mosque on the night of 22-23 December 1949, the Solstice. We will consider only this date as the starting point of the dispute because in fact it was. Regardless of what history textbooks may contend, this is the point of departure for the Hindu Samaj’s contemporary connection with the Child-Warrior. That connection may stretch back thousands of years, as indeed it does and the nation’s Epic affirms; but this is immaterial to the present case, both legal and societal. Moreover, it is Ramlala himself who has indicated this date as the zero-point of what can best be termed the ­re-establishment of the Dharma. ²
This is what Ramlala is bringing about in no uncertain terms, and here too we need to be factual. To back up this statement, I must lay a certain foundation for the discussion, using precisely the Circle for this purpose. We must accept veda as the basis for any treatment involving the Epic Heroes, and especially those whom we know to be the emanations of Vishnu, his avatars. I have called them Evolutionary Avatars for specific reasons. Just as we use the Circle to define the 365-days of our calendar year, so too we can extend the diagram almost infinitely, adding spiral upon spiral until we move back in time (or forward) and locate the astrological age of Ramavatar’s original appearance. I call them Evolutionary Avatars to highlight their contribution to the evolutionary process and to distinguish them from the abounding number of ‘avatars’ who do not possess the necessary cosmic credentials for the task, which I can indeed provide for Lord Ram and his companions in the Line of Ten. Second, it is precisely those credentials that allow us to read the message of the Appearance at Ayodhya in 1949. With this act Ramavatar has updated the older tradition by revealing his own science (of Time) which factualises what might otherwise remain elusive, certainly one of the most marvellous displays of renewal and re-establishment that has ever been witnessed in Vedic civilisation’s long trajectory.
True, we have the Epics at our disposal to know of the exploits of earlier times; but they now fall into the category of Myth and can therefore be easily dismissed by modern scholarship. What is needed in this hour is certainly Myth, but understood as ‘recurring history’ through endless cycles. However, in this age of rationalism we demand more, and this has been provided by the Appearance and its connection to Time, the science Ramlala reveals. We are blessed to be living in an era when we can be witnesses to this unique unfolding.
Admittedly I am presenting a very different view-point from all previous treatments of the Ayodhya issue. As a cosmologist I naturally tend to view life within a cosmic framework because cosmology is the study of the harmony of the spheres but centred on Earth; therefore her living creatures cannot be excluded, unlike in scientific cosmology. That is the vantage point we find in the Rig Veda, or in the Hindu temple, or even in the classical music of India. We cannot separate ourselves from the cosmic surround no matter how strong our urge may be to do so. The slogan is All is One. But the problem is that it has become just that: a slogan; and now repeated even by material scientists.
Ramlala appeared on the scene in contemporary society precisely for the purpose of restoring the ancient truths that made Vedic civilisation indestructible. Many will agree with this statement but their agreement would be from a rather superficial layer – the resurgence of Hinduism based on worship of one of its many gods and goddesses. However, I wish to carry this analysis of Ayodhya in the contemporary context to a deeper level that will take us to an ancient past but which miraculously still survives only in India. Nonetheless, the stresses and pressures of contemporary society are taking their toll on the Tradition, to the point where it faces extinction even in this single surviving location.
Ramlal has appeared to save the Tradition by a process of updating.

The Deity chose to appear as a mere child. There are various tales in the Tradition of child-warriors who come on the scene to save the Earth from being overtaken by hostile forces. Kartikeya, Siva’s divine Son, comes to mind, who single-handedly conquers the mightiest asura of all, Tarak. But Ram’s contemporary child-appearance is even more dramatic since this time around the Earth indeed faces extinction, as in the ancient myths, because of the lethal weapons with which science has filled our arsenals. We may brush aside the tales we have been told down the ages, or even their portrayal in temple sculpture and architecture as just ‘myths’ – that is, not factual and certainly not ‘history’, and therefore of no substantial value in a court of law. But what of the contemporary Appearance? This cannot be brushed aside because of its historical and factual content. We shall examine that content but on the basis of an applied cosmology.
In this analysis the Child-Warrior does indeed stand before the mightiest asuric power of all times; and what is more, as a mere ‘child’ – he conquers. This is the way to appreciate how the tales of old can actually be recurring history. By this contemporary experience we understand how the Myth came about. The idol for all practical purposes is the Child-Warrior who stands in the middle of the battlefield: that is, he is the point of convergence of formidable contending forces; this would be India today in conflict with her ancient past, while seeking to accommodate cultures essentially at variance with her Vedic tradition that lives on into the present – foremost of which concerns Ramlala most specifically. The issue at hand is precisely that of the Idol, a concept which is vehemently rejected by imported orthodox faiths.
The High Court has now confirmed this basic tenet of Hinduism regarding the status of the Deity, in this case the Idol standing at present-day Ayodhya. The point is that there is no difference between the Deity in the ancient tale and Ramlala today in terms of essence-spirit and current idol-form in the Tradition. The myth may appear fantastic in a modern context – Can it be credulous that a mere ‘child’ conquers the mightiest asura Tarak? But if we use the current Ayodhya denouement the myth becomes the reality of our contemporary history – Ramlala being precisely the point of convergence, or the centre of the battlefield amidst ‘forces’ bent on destroying the soul of the civilisation which he represents as Evolutionary Avatar. He wages war against the most destructive forces the Earth has ever known centred on India.
In our diagram, this is Ramlala, the central Point of the Circle: its holding power. Around him the armies wage war in the subtle planes but with their representative forces in the physical. Years from now, perhaps in another Age, another Manifestation, another Yuga, the tale may be told of this very Ram as Child-Conqueror to add to his thousand exploits. Who will believe that it was history and not just a fantastic story conjured up in the mind of a dreamy visionary of epics? Cosmology of the Vedic order will uphold the reality, just as it does today while the tale unfolds before the eyes of those of us who are privileged to witness the exploits of the Deity, while history is being made by and through him. He is real, the battle he fights is real. And so is the victory.
Mercifully wisdom has prevailed in the recent High Court judgement, and the honourable judges have taken Tradition into account. It is difficult to understand how in an ancient civilisation such as the Indian, tradition can sought to be dismissed when adjudication is required. Of course every attempt is being made to eradicate that Tradition and to build the new India on entirely different foundations. Some lament that this attempt has not been successful and that through a judgement like the court delivered in the Ayodhya case, India has ‘regressed’ and slipped into a past many would like to forget. However, like it or not Ramlala forces us to rethink the question of tradition and myth in a civilisation born of veda. He certainly has other ideas, foremost of which is to make that Tradition relevant today; and, I must add, factual.
This is what his appearance accomplished on the night of 22-23 December 1949. He updated the Tradition, he re-established the value of Myth in Indian society, he drew together myth and history as a seamless whole in a manner acceptable to contemporary society – indeed, a manner that can be appreciated only by a modern-day society with ancient Vedic roots.
This is nothing to be ashamed of; rather we should take pride in the fact that India is the only surviving nation where that Tradition still exists and is being updated to make it acceptable to modern exigencies. Above all, his appearance on that very special date is the key for the entire Hindu Samaj to re-establish the eternal Dharma. The Evolutionary Avatars have this specific task: to re-establish the Dharma according to the demands of the era in which they must appear. And it is this ‘mechanism’, may we call it, which alone can combat fossilisation, fundamentalism with its attending brittleness, leading to ultimate collapse. Fortunately, the Avatar has other ‘plans’ for this society, unique on Earth. The time is ripe to discuss just what those plans might be within the terms he has set out of his ‘programme’.
This is not a question of belief or faith – far less superstition. Belief is not the Vedic Way. The Avatar is a realiser not a preacher or a priest or even a saint. Hence, all Vishnu’s Line have been of the Kshatriya caste: warriors by inherent dharma because they do indeed conquer even on the Battlefield when required to combat the forces of Ignorance. But there is science involved, a precise method to the madness. This may not be of the contemporary brand, but science it is nonetheless: this applied cosmology is just as exacting and demanding. And we apply to it the demand for evidence even when dealing with Ramlala, though we cannot foist upon him the parameters of a science that is foreign to the knowledge he brings to the enquiry. What I intend to reveal cannot be brushed aside as ‘coincidence’, often the escape route when science is faced with mysteries it cannot explain.

(To be continued)

__________________

¹ (Author’s note) At the time of printing, a comprehensive and extensive article has appeared in The New Indian Express, dated 8.10.20100 by A. Surya Prakash on the question of the structure beneath the Babri Masjid discovered by the Archaeological Survey of India in 2003 after extensive investigation of the ruins. Not only is there conclusive evidence of a prior Hindu Temple which was demolished for the mosque to come up – perhaps the most important piece of evidence for the present judgement – for the purposes of my presentation as Ramlala central Point and the garbha griha its circular enclosure, the survey, as reported in the newspaper concludes that the erstwhile temple was a circular shrine: ‘…Thus on stylistic grounds, the present circular shrine can be dated to the tenth century AD…They possibly brought the tradition of stone circular temples transformed into brick in the Ganga-Yamuna valley.’ Though I proceeded on the basis of higher knowledge of symbols in my presentation, this has been attested to by the facts on the ground. (9.10.2010)

² In the wake of the Ayodhya judgement a furore has erupted among rationalists and liberal-Marxists regarding the affirmation by all three sitting justices that the site in question is the birthplace of Ramavatar. Rationalists sustain that based on Hindu scriptures themselves Ram belonged to Treta Yuga which covered a period of 1,296,000 years of the ancient past. Therefore, they sustain, how can we know where his birth actually took place? However, the mistake being made is to take the Yugas at face value and consider them Earth years, when the figures are actually seconds of degrees of celestial longitude. Thus, a Kaliyuga measured 432,000 would not be years – an absurdity and completely lacking pragmatism, a hallmark of the Rishis – but rather when converted into years would cover four astrological ages as measured by the Precession of the Equinox. The Treta Yuga would be, as the name suggests, three times 432,000. (See The Gnostic Circle, Chapter 6, ‘The Indian Yugas’, page 61.)