The New Order is Born

Patrizia Norelli-Bachelet

Director, Aeon Centre of Cosmology

January 2015

This is the final posting on Puranic Cosmology Updated (PCU); it has served its purpose. The time has come to create a new forum, and Aeon Centre of Cosmology is in the process of giving shape to that new voice. This development in itself reveals essential features of the new times that open before us the world over.¹

Several items have helped me bring PCU to a close today, as is befitting of a platform that has served to convey the message of integrality. They may seem wildly disconnected – and yet they form a closely knitted web at the centre of which stands the New Way. These are 1) the Australian Open currently in progress, 2) President Obama’s State of the Union address this morning (21.1.2015), and 3) Kiran Bedi’s appointment as candidate for Chief Minister of Delhi; and, above all, her call for ‘a new politics’. Embracing all this has been The Future Realisation breakthroughs, ACC’s presentation in New Delhi from January 1 through 15, 2015, where on display were salient elements of the new cosmology, the overall, comprehensive embrace whereby all things are ‘made new’ when each thing is ‘put in its rightful place’. And, of course, the key that allowed the new cosmology to reach a wider public through TFR is the Mother’s vision and plan of a chamber, the new garbha griha for the new age.

In the Mother’s vision and plan we find a clear indication of how that new order is to come about. In January 1970, exactly 45 years ago from TFR/Delhi, she described the core of her vision as the symbol of the future realisation. On other occasions she spoke of a shadowless consciousness – that is, the aspirant so poised (in time and space, i.e. the measures of our world) directly beneath the rays of a midday Sun that therefore no shadows are cast. But there was far more packed into the vision and description, for indeed the image points to a number of correlated items of the New Way. In that regard we come to the perennial question: chicken or egg? Did the vision compel events to give shape to the New Way, or did the New Way shape the vision in the consciousness of the Seer? Put another way, did Being gives rise to Becoming, or does Becoming create Being, on the order of I think therefore I am?

Most would opt for the eternity of Being out of which Becoming issues, that it precedes the latter. Be that as it may, with the incorporation of Supermind the two are experienced simultaneously: they are simultaneous, not just ‘thought’ to be. Yet our senses and the structure of our physical universe strongly support the perception that only what is real exists, or only what stands on this side of the event horizon (borderline is perhaps a more appropriate label). Supermind bridges this side and that.

Eternal Being ‘exists’ on the other side but does not cease to exist (or function as support and upholder) when the border is crossed; similarly silence does not cease to exist when sound arises – it too is ‘carried over’, a message elegantly conveyed in Indian classical music by the drone/shruti that never ceases to uphold the raga. This fact is what allows for the experience of simultaneity. Certainly one of the foremost indications of the presence of the supramental Truth-Consciousness is the ability not only to perceive the simultaneity of Being and Becoming, but to live in that consciousness with its revolutionising impact on how we conduct ourselves on this side – where that simultaneity of experience is denied. From his transcendent poise Sri Aurobindo has amply elaborated the subject, thereby assisting us in reaching the accuracy that is possible at this stage of the experience. Also here to assist us is the new cosmology.

The All-Inclusive Foundation

Until now we have known only contemporary scientific cosmology. It is the fountainhead of all science today, no matter what discipline. This brand of cosmology deals only with events on this side of the border; hence it is thoroughly engaged in dissecting the structure of our world in its act of Becoming, of evolving, of expanding, while ignoring Being. And it is this discipline that pretends to be the way of salvation from ignorance, backwardness, bigotry and superstition. Consequently, the religious, political, and economic polarisation we find in societies can be attributed to this dispute: science on one side and matters of the spirit, in whatever guise, on the other. This polarisation is tearing societies across the globe to pieces. At the same time, its benefit is to make the insufficiencies inherent in both positions obvious even to the most obdurate champions of either side. And this exposure to help humanity see is likely to increase.

However, this perception is helpful only if we have a foundation that serves as a canvas/backdrop onto which things can be put in their right place, on the basis of which the lens of perception can become focussed. That canvas is what allows us to view the several items mentioned above not only within a fabric of oneness, but also to indicate where we stand in knitting together the whole world.

In this exercise Number comes to our aid. It must be stated that the canvas is required in order to allow Number to speak to us in a new language, itself the outcome of the New Way. Without this formulation there would be little hope of reaching the goal of a new world order. That canvas is the Gnostic Circle, one of the key features of the new cosmology. With its aid let us take the items mentioned to illustrate the process.

           

How would President Obama’s speech have anything to do with tennis? On the surface nothing at all. But through the Gnostic Circle we see that both resonate to the same number 3, an angle of the central triangle (orange colour). And Kiran Bedi’s new politics in the mix? She is the latest addition to Indian politics, whose main platform as she enters the electoral fray is a workable new politics, not confrontational but collaborative. We can easily find a correlation between Bedi and Obama as he presented his agenda this morning, seeking a consensus across party lines. Will either succeed in introducing this novelty into what has always been a platform of confrontation, except in times of war? 

The tools of the new cosmology help us realise that the time has come for the new order to take over from the old. India and America share a common destiny, an axial binding. The number power joining the two is 3 – the Daughter Principle in metaphysics, as well as the number-umbrella of the present stage of the descending Solar Line of 9, 6, 3, a number sequence that I call the axis of the new India (see The New Way, Volume 1, Aeon Books, 1981). Thus, various elements have joined in our very times to play out what Being holds in ‘seed-form’ on the other side of the Border.

As explained in the course of the numerous postings on PCU over the years, particularly the descriptions of the new scientific paradigm, Being contains triadic quanta in a descending compression of the formula 9/6/3/0, each triad of which encompasses a particular aspect of the Absolute that contributes to the constitution of our world in evolution on this side of the border. In that dimension (for want of a better word) there is no relativism. We are there faced with Absolute Truth, whole tones as it were, unknown to our 21^st century civilisation; not only unknown but fiercely combated. Absolutism, as far as science of the relative is concerned, belongs to the domain of religion – i.e., superstition: it cannot be ‘proven’ therefore it does not exist. The avenues for that proof are the disciplines of the science we know today, entirely limited to the cage it has constructed for itself over the past millennium. Its ability to measure and thereby to prove or disprove a theory is entirely dependent on the relative mathematics and physics of contemporary society. But reality is much larger, all-embracing. The new cosmology provides the tools whereby we can measure both sides of the border; above all, whereby we can understand the simultaneity of both – the true description of Reality.

The triadic quanta 9, 6, 3, are measured on this side of the border by our measures of time and space which are the Absolute’s eternity and infinity transposed into our physical universe: the Absolute’s eternity is our time; its infinity is our space, by densification we could say. Further, each triad is measured in the universal calendar via the Mathematics of Unity, known in India as reduction to seed digits. This methodology allows us to link Number on both sides of the horizon. By the intensity of its completeness, the last triadic compaction compels the birth of the One from the 0-Womb; and thus is our physical world of space born. Thereafter Time propels the contents of the Zero-Womb-Seed to the extension of Itself in our material dimension – with no separation between the two; that is, never leaving a void but bearing the seamless continuity of an upholding plenum. The new India has provided the world with the precise display of just how this play-out is arranged, and on the basis of the metaphysical principles each quantum embraces, we can gauge how far evolution has carried us forward in this extension process; and we are able to fill in the details that provide the answers we need for the formation of the new world order that is emerging. Most importantly, we learn of the indispensable addition of diversity (expressed in the sequential series of numbers on this side of the Border) for the full reality and experience of diversity in unity; certainly not only the motto of India but the very nature of the entire world and the evolutionary process.

The Binding Power of Number

Recently I wrote a piece for PCU entitled The Embrace at Last. It dealt with what were by then (10.2.2014) the clear signs of a long-sought rapprochement between the United States of America and India. Written in 1974, I quoted from The Gnostic Circle of this necessity in order for the reign of Truth to begin. It was also explained how the USA and India resonate to the 3 number-power. These details need not detain us here; suffice to state that events since then have made it possible to declare that indeed the time has come.

In his State of the Union address, President Obama appeared as if he had experienced a new birth as a leader. I recall how badly he was faring in his last term and how certain his defeat in the last electoral contest seemed (2012). But the tide was dramatically turned in his favour in the final days of the campaign by Nature herself in the guise of hurricane Sandy. Clearly Obama had something else to do. Thereafter, Prime Minister Modi came along to draw out the best in him; he seemed to gather as much energy from Modi’s USA tour as the prime minister himself. Critical foreign policy changes followed, long-standing alliances began to totter and a new America has emerged on the world stage. For all practical purposes a close partnership on the axis formed with India, foreseen so many decades ago as being the sign of the foundation of a new world order, has begun to bear fruit. In the present context it necessarily means a re-organisation of nations to allow for a harmonious comity to come forward and lead the way into the new Age of Supermind that calls for a more universal, non-parochial consciousness. In this the United States of America is in advance of India, the latter only having emerged from colonial rule comparatively recently. There is still baggage to be discarded for India to embrace the world.

Finally, how can tennis possibly fit into all of this?

Across the globe the status of sports invariably indicates the pulse of a nation: this is because the planet said to ‘rule’ sports is Mars. The vital pulse that Mars brings to the planetary family can be gauged in its strength by the status of sports. Mars also rules war, as well as attributes such as passion, intensity, drive, determination and the conquering capacity, the bringer of victory; not only in war but in any enterprise requiring that quality. We see this in the candidate for chief ministership of Delhi in a suggestive manner: In answer to a question she referred to sports activities having led her to enter the police service – both governed by Mars. In tennis she demonstrated the same drive and conquering ability as she displayed later in the police force insofar as she was the first woman to enter the Indian Police Service. Now she can turn that same capacity to politics. In fact, if the transformation of society could be focussed on one single element at this stage of our collective development it would be Mars. There will be a lot more to explain in this regard in the months and years ahead because this is the beginning of a final showdown, shall we say, of the passage to a higher expression of Mars, which until now has been a unifying force mainly in times of war. Violence in all spheres of life may finally be tempered by the higher attributes of Mars. It is not a question of eliminating those aberrations but of transforming them, of channelling the negative to positive expressions of the same component of the human consciousness; no doubt this is what Bedi intends by the ‘new politics’.

India’s sports record since independence has been dismal on the whole, given the size of her population and an undeniable proof of latent talents. I have dealt with this topic to some extent in a recent article posted on PCU, Growing Pains.

The linking feature in all that tennis embodies involves the 3 number-power once again, the third principle of the essential formula of Reality expressing Transcendent, Universal/Cosmic, and Individual/Soul. Within this structure tennis provides a field to assess individual application with a global flavour; this is because while tennis is certainly an individual sport for the public, at the same time it is international, being perhaps the most appreciated televised sport along with football, the latter corresponding to 6 in the triangle and not 3, being a team and not an individual sport.²

The international character of tennis is special as an observational field in a compact display (the tournament) because the character not only of the individual but of that individual within the whole can be easily detected. The player offers an insight into character and strengths or weaknesses of the nation of birth, even though players move about the world for training or competition. They seem always to retain their national identity, not merely restricted to citizenship but to the type of energy and their approach to the game. In a word, tennis as an observational field reflects diversity in unity when studied within the Canvas.

More importantly, the Mars factor can be closely observed in players and the role that undermining plays in the ability to fend off suggestions in the midst of the game that deplete the player of the energy required to ‘conquer’, ending in the fact that the player, more often than not, defeats him- or herself. Champions of the game display the capacity to silence those suggestions, so evident in the final moments of a game; one can note this in the player’s body language and a variety of other displays that television allows us to observe close at hand. We observe what the inner fibre of a champion is, especially when we follow the entire tournament. Courage is the outstanding characteristic when Mars is prominent in a natal horoscope. This is displayed in sports and war. Both fields have the capacity to unite the masses.

All of this is captured in the 3 angle, within the context of all the components of the Gnostic Circle; above all we learn that the individual is an essential item in the expression of harmony, perhaps the most outstanding aspect of evolution on Earth. Harmony is the Earth’s very own contribution to the Sun’s planetary family, requiring as it does a convergence of matured elements for the purpose.

In this way following a tournament can be a rewarding experience, as it has been today accompanied by Obama’s speech and Bedi’s exhortation for a ‘new politics’. When the first grand slam of the season began down under, I saw more clearly than ever how truly ‘the symbol of the future realisation’ shows us the way to reach that supreme goal: the solar ray casts no shadows. In other words, there is no tilt left or right of the axial ray. The poise required is upright beneath the Ray, perfectly poised in time and space without any need to deny their role in the manifestation of Truth, as all spiritual paths have done. Rather, the Mother reveals in this new symbology that it is precisely via these Earth measures that the realisation comes into being. The symbol’s display of shadowlessness makes it evident that the deviousness of corruption and self-interests that have plagued politics and almost every field of human endeavour find no place in the new dispensation. That condition applies to all levels of society and all of its expressions, even those we believe to be beyond these recognisably base instincts such as philanthropies, charities, human rights campaigns, etc. To be shadowless even in pursuit of the good is one of the most difficult and highest achievements possible.

The Master Key

As a further example of the synthesising capacity of the new cosmology, India’s ruler is Capricorn/Makar, the Cardinal Pole known in astrology as Cosmic Midday – precisely when no shadows are cast. Her physical body (space measure) describes the ancient Capricorn hieroglyph . This correspondence cannot be dismissed as mere coincidence, the way science is wont to do more often than not when faced with the inexplicable. I bring this up for two reasons. One is the error Prime Minister Modi made in addressing the international business community in Mumbai on 16 January last. In an otherwise fine speech the point I made earlier in a letter to him was ignored, it seems, concerning Ganga’s plight (June of 2013) and the message the sacred river was conveying. I have been trying for the past twenty years to drive the point home. He stated in English, italics mine:

‘Friends, Makar Sankranti was celebrated on 14 January. It is an important festival. It is the beginning of Uttarayan, which is considered to be a punya kaal (auspicious time). The Lohri festival also coincides with it. On this day the sun begins its journey north. This marks the transition from winter to spring…’.

The Prime Minister and the whole of the Hindu Samaj would find no error in the above statement, though surely the astronomical flaw should be evident. But it is not, and therein lies the problem, especially since the sign’s hieroglyph describes the actual physical body of the undivided nation, making accuracy especially important in all matters involving this ‘auspicious time’. Capricorn of the tropical zodiac cannot be separated from the shortest day of the year, the December Solstice which is the legitimate uttarayana, the north Cardinal Pole. This is sacrosanct in all higher studies of cosmic harmonies throughout the world; but only in India, with Capricorn as her astrological ruler, have the two been separated, therefore making the aberration especially damaging.

The prime minister fell in with the Nirayana astrologers and the fundamentalists of science that have succeeded in convincing even upholders of the cosmic harmony that the two must be separated. He has followed suit, though still clinging to what makes the true Makar Solstice (22 December) auspicious and sacred among all the months of the year: the moment of increasing light, or, as the prime minister put it, when the transition from winter to spring occurs, with the Sun’s light beginning to increase. But how do we experience this increase on Earth? It is by the days becoming longer from uttarayana onward – or, specifically, the winter Solstice in the northern hemisphere.

Scientists claim that astronomical calculations prove Capricorn/Makar is ‘no longer there’ (i.e. coinciding with the Solstice); or as Al Biruni wrote centuries ago in India, his book of travels, ‘it [the zodiac] has moved on’. According to him and a number of post-Vedic astrologers and astronomers, the zodiacal sign has shifted and moved away from the Solstice, ‘The solstice (December) has kept its place but the constellations have migrated, just the very opposite of what Viraha had fancied,’ India, II. Over the centuries Al Biruni’s influence has finally borne fruit when the entire nation now believes, and science steps in to ‘prove’, that Makar is no longer connected to the Solstice, the shortest day of the year and the only time we can scientifically claim that the light begins to return.

Thus is superstition born. No one questions this contention. No one dares to question what has now become the ‘authoritative’ word even in matters sacred where science can never be the final authority. Science has declared that Capricorn is ‘no longer there’. And lamentably the vested interests of pundits have reaped the benefits in the many available panchangas by proffering, each one, a different calculation (called ‘correction’) as to when that elusive and shifting dial reaches Capricorn, somewhere out there in the constellations, beyond the solar system and for all practical purposes irrelevant to our experiences on Earth. Since each one comes up with different calculations, because there can be no accuracy in the way science is approaching the matter, this ‘uniqueness’ assures sales.³

No one ponders over the fact that the only measure that never shifts and that therefore can be truly scientific, requiring no correction, is the Earth’s own and unique contribution to the System, her balancing Cardinal Poles marking off, with easily calculable accuracy, the Equinoxes and Solstices. These do not exist in the constellational sphere astronomers have imposed on Nirayana post-Vedic Pundits, though any deep study reveals that the Cardinal Poles are fundamental for an accurate cosmic connection, so central to the Dharma. Every Hindu temple supports me in this statement.

The cage of physicality disconnected from ‘the other side’

Let us penetrate more deeply into this vexatious issue and discover why this so? Why do astronomers prefer the constellations rather than the time-tested fourfold Equinoxes and Solstices, markers of our seasons? If we wish to be charitable, the simple reason could be that the constellations consist of stars which can be seen with the naked eye for the most part; they satisfy far more the demand for tangibility than the tropical zodiac with its ‘arbitrary’ division of the ecliptic plane into 12 parts – hardly arbitrary when we consider that the 12 are Aditi’s sons, but this ‘seeing’ requires an opening to the soul’s light rather than just the physical. After all, scientists would argue, ‘there is nothing there’, a plane yes, but empty and unable to justify the ancient call for the ecliptic plane to be divided into 12 ‘steady and unshifting’ parts. Contemporary science, so tightly closeted in the cage of physicality, has disregarded perhaps the single-most distinguishing feature of life on Earth – nights and days of equal and unequal measure – and opted for projecting the measuring Eye out to the distant stars where there are no such balancing pillars, with no other argument to support this uniquely Indian aberration than its monopoly over Measure. They brush over the fact that the pictographs of the zodiac which they project onto the clusters of stars do not provide a neat 30 degrees for the benefit of calculating the months they cover connected to the months of the universal calendar; their respective degrees vary wildly. The constellations are larger and smaller and therefore the connection cannot be done satisfactorily, without fudging as it were. And this provides another insight into the sacred arts: it is measure that matters and the lived experience – that is, the days and nights balanced firmly on the four pillars of the Cardinal Points. This is described accurately in the Rig Veda as the ‘circle that shakes not’. Why have astrologers succumbed to this illogical imposition without even a whimper?⁴ 

Thus both, astronomers and Nirayana post-Vedic astrologers, perhaps unknowingly, serve vested interests, the signature of the old way, the world that is imploding due to the tilt this side and that (of the midday solar Ray that casts no shadows). That the extreme edge of this tilt has been reached is revealed by the cosmic harmony itself when scrutinised in depth because the shift according to Indian scientists and pundits has carried Makar/Capricorn 23 days away from the December Solstice to the 14-15^th of January (the discrepancy between 14 or 15 January is because pundits of the north and south differ in their calculations by sometimes 24 hours and more!). The 23-degree tilt of the Earth’s axis to either side of the Equatorial plane is the farthest degree possible, at which time the Solstices north or south occur. At that precise moment indeed, as the Prime Minister noted, the ‘light’ begins to return – i.e. from shortest day the Earth moves toward the longest at the next Solstice in end June. Before that she reaches the equilibrium of Mahavishuva, the 21^st March Equinox, initiating spring in the northern hemisphere. The perception of light beginning to increase and therefore making Capricorn/Makar so special for India was entirely correct; but then the Prime Minister got it wrong when he made the mistake of equating that 23-day late festival with the shortest day of the year or uttarayana, the highest point when the Sun casts no shadows – Cosmic Midday. This is the burden astronomers have saddled the civilisation with, by not respecting the boundary between the sacred and the profane where they belong by virtue of their own self-inflicted limitations.

In my reading of the situation, with sufficient corroborating evidence, this fact of a 23-degree/day ‘slippage of time’ imposed by Indian astronomers, coinciding with the 23-degree limit north or south of the Equator that carries the nation 23 days away from the true Makar/Swar gateway, describes the abyss upon which we stand as a civilisation: one ‘step’ more and we ‘plunge’. (See my The Partition of India on PCU where the effects of this mis-measure are explained in detail.) In ‘the symbol of the future realisation’ the tilt is brought into balance directly beneath the ray of the true Makar/Capricorn Midday Sun. To attain that goal science/astronomers would have to admit that they have been misleading the nation by measuring in the wrong circle. What is the likelihood of that coming to pass?

Finally, the Capricorn symbol-map is the item of single most importance in the new cosmology that made all the discoveries regarding India possible, including the USA/India axis which can be ‘read’ in the cosmic harmony provided that the Earth’s own measures of time and space are accepted and respected. Then only is the new cosmology made applicable.

<sup>__________________

1 Aeon Forum, Dialogues beyond Science and Spirituality. [This Forum/Website currently under construction.]</sup>

²  I exclude cricket in this assessment since its appeal is limited to the commonwealth nations and has not managed to step beyond that framework; that it is India’s main sport, never allowing others to come to the fore tells us much about the distance to cover in this especially important field where the Mars energy is such a vital ingredient in the transformative process.
³  See Appendix.
⁴  See Appendix.

Appendix

When the Rig Veda explicitly states ‘the circle is one’, this means that there is indeed only one circle: the ecliptic plane of our solar system that sets the measure throughout, and not the greater sphere of the heavens, simply because that equinoctial plane is as if the dial of a clock. The larger cosmic face (heavenly sphere) in this case becomes the face of the clock divided into 12, just as the face of the ecliptic – where the planets travel including the Earth – is also divided into 12, as well as our clocks on Earth. All-important is the dial in movement over these faces – the one face/circle; and that dial is propelled by the Time-Spirit, poised squarely on Earth at the centre of it all, working through the instrumentation of the Vishnu Line of Ten – his very own Emanations, to provide the required accuracy in Time and Space. I present here a diagram that will help understand the differences and the confusion that presently exist.

In this composite design the innermost circle (Tropical) is divided into four – the Cardinal Points. Capricorn/Makar is the highest whose 0 degree is indicated by the Cardinal cross, or the beginning of the sign; in time this is 21-22 December each year. The next circle (Sidereal) is the current astronomical/Nirayana astrology calculation as to where that cross would fall if Makar is supposed to BEGIN only on 15^th of January – i.e., 23 days/degrees into Capricorn/Makar. This shows the distance away from the actual Solstice.  The outermost circle (Constellations) presents the zodiac of astronomers, comprised of the 12 pictographs imaginatively constructed into that sphere – on the order of the child’s game of connecting the dots! And this is accurate science?

In current Indian astrology the constellation/sidereal sphere becomes relevant as a backdrop for certain stars (nakshatras), though today the latter is given entirely too much importance in Nirayana post-Vedic astrology. That sphere, disregarding the stars and considering it only as a ‘canvas’ onto which the zodiac is projected, pretends to be the very same 360-degree circle divided by 30 degrees for an equal 12, just as the ecliptic plane is divided. Onto or into that circle the background motion of the ecliptic plane is projected; the movement/dial is called the Precession of the Equinoxes, again highlighting the relevance of the equinoxes and solstices. It needs to be repeated time and again (with the hope that someday the message will get through), there are no equinoxes and solstices in the constellations. The movement that calls forth the passage of the astrological ages (yugas), indicates for Earth inhabitants where the societies and civilisations we create stand in the vaster movement of the Ages. Given the aberration and consequent mis-measure, India has no means of accurately locating her civilisation’s position within the larger cosmic cycles. The result is necessarily only chaos in an area where accuracy is paramount and clarity comes only with the true Vedic Divine Measure provided by the Line of Ten.

Finally, projection onto the extended sphere by the dial/plane is only pertinent to the movement of the astrological ages and cannot be used to construct the horoscope of the individual, or even of rituals on Earth. For the latter the tropical zodiac is the means to deal with individual incarnations properly. Unfortunately, mis-measure using the wrong circle, as illustrated, has created confusion where none need exist, and has been the result of astrology being considered a pseudo-science. There can be no claim to science with the current practices; at the same time, scientific methodology as we understand it today cannot be applied to this most sacred of the 64 Arts, mother of all the rest and the one responsible for connecting what transpires on Earth to the cosmic surround in an applicable manner, as demonstrated in the cosmology of the New Way.

The Gita makes the role of the Vishnu dasavataras abundantly clear when Lord Krishna states, I come yuge-yuge. This ascertainment of his role in the quest for accuracy is more than clear: it is his primary task, for reasons described throughout the postings of Puranic Cosmology Updated. This is how we redeem the Earth (in mythology it would be described as a battle between good and evil, the latter standing at the threshold of taking possession of the planet). Redemption (or the victory of the Gods) is accomplished by the descent of the Emanations of the Time-Spirit honouring her measure, her contribution to the harmony of the Solar System. This redemption is not done by a miraculous appearance interjected from beyond our measures of time and space, or a Second Coming on the order of an appearance in the heavens, descending as a figure of light with flaming sword in hand, as comforting as the image may be. It is the Earth herself that is ‘redeemed’ when she is no longer thought to be a hell to flee from but rather a sublime contributor to the harmony of the cosmos, thereby making the 9^th Avatar’s prophecy of a life Divine on Earth that much more realisable.

For this reason PCU has been centred largely on clearing the cobwebs away that cover what I have called the backbone of the Sanatana Dharma – i.e. its Axis. Interestingly, and to prove the consistency – that is, why there is confusion in the issue of the Avatar, as well as in making the correct cosmic connection – it is be because the two go hand-in-hand. We can only recognise who the true Emanation might be when we ascertain his ‘cosmic credentials’, and those are discernible only when the correct circle is utilised for the calculations that alone can reveal those credentials. Of most essential importance is the correct location of Makar Sankranti. Vested interests (alias, asuric hostile forces) can, for a time, hide the greatest truth the Earth has ever known – but only for a time.

Swacch Bharat - The Epic Task of Cleaning Up India's Epic Mess

by Lori Tompkins

30 October 2014

Prime Minister Narendra Modi took the occasion of the 67^th anniversary of India's Independence on the 15th of August 2014 to announce several initiatives towards bettering India, not only for the benefit of the country itself but for the benefit of the world.¹  He underscored this message with words once spoken by Swami Vivekananda:

'I can see before my eyes Mother India awakening once again. My Mother India would be seated as the World Guru. Every Indian would render service towards welfare of humanity. This legacy of India would be useful for the welfare of the world.'

In his speech Modi also noted that the 15^th of August was the birth anniversary of 'Maharishi Aurobindo'² who also recognized that 'the divine power and spiritual heritage of India will play an important role towards the welfare of the world.'

One of the initiatives Modi laid out towards this goal of uplifting India to her world-illuminating nature, is the work establishing cleanliness in India which he states is a primary concern of his administration.

'... [A]fter so many years of independence ... we still want to live in filthiness? ... If one hundred and twenty five crore countrymen decide that they will never spread filthiness, which power in the world has ability to spread filthiness in our cities and villages? Can't we resolve this much?'

As a hopeful answer to this question for all of India, Modi announced the Swacch Bharat or Clean India campaign to be launched on 2 October 2014 in honor of the birth anniversary of Mahatma Gandhi who had 'cleanliness and sanitation closest to his heart'. The intention set by Modi was for Indians 'not to leave a speck of dirt in our village, city, street, area, school, temple, hospital, and what have you, by 2019 when we celebrate 150th anniversary of Mahatma Gandhi.'

Thea (Patrizia Norelli-Bachelet) has recently discussed the need for Indians (and those concerned with India's role on the world stage) to understand the root cause of India's mess in Part Four of her series 'Reflections on the Nature of the Real'.³ She points out that whereas Gandhi himself was not actually in a position to understand and effectively address this root cause of the pervasive mess, Sri Aurobindo was in such a position and he did get to the root or cause of the problem. Hopefully after reading this article, readers will better appreciate the fitting coincidence of the Swacch Bharat initiative being announced on Sri Aurobindo's birth anniversary considering that his mahayoga was an important and primary step for India towards her illumination and organization. Thea writes:

'.... [I]t was the labour of Vishnu’s 9th Avatar, Sri Aurobindo, that made it possible for Prime Minister Narendra Modi to declare that "India would be clean by 2019"....

'This first cause [of the filth in India] was a pernicious undermining in the spiritual domain that began approximately around the time the world entered the 9th Manifestation in 234 BCE, marking a stark departure from the realisations of the Rishis in the Vedic Age.'⁴ ... [This departure lays] at the basis of every successful invasion and colonisation ever since. This understanding is reached today only if we manage to enlarge our view of evolution to include matters of the spirit as well as material. Both evolve, pari passu in fact. The evolution of the Spirit is the driving force of the material. Without it we would, as an evolving world, collapse into the ‘nothingness’ Science and even certain spiritual greats cherish dearly. ...

'The cause lay in the direction yogic and philosophic systems cemented in the spiritual consciousness of the civilisation as the be-all and end-all of every quest from the time of Gautam the Buddha. Simply put, it was Otherworldliness. A ‘seed’ was planted  that undermined the Earth-centred quest of the Vedic Age as described in the Rig Veda, the world’s oldest scripture and the bedrock of the civilisation even today, though it has moved so far away from that Earth-centred direction to find itself unable even to satisfactorily decipher the treasure left to us by the Rishis. The good news is that this decline, this degeneration that has become so evident in the physical through the filth that we cannot ignore and that welcomes every visitor to India today, is part of the system of renewal and re-establishment of the eternal Dharma.

'... Sri Aurobindo wrote in the first half of the last century that the task of Kalki, tenth in the Vishnu Line, would be precisely "to correct that error". The bedrock of Fullness was slowly displaced when Otherworldliness became the goal over two millennia ago, thus leaving the work incomplete, or only "halfway there", in his view.

'Only those who have experienced at close hand the labour of reversal [accomplished by Sri Aurobindo], as I have called it, can understand what a colossal task this has been. It entailed reversing an otherworldly goal and positing that as the ultimate attainment of any spiritual quest, because that created a split in an area that had never suffered a severance of this order. The Vedic Age was characterised by a seamless unity between Spirit and Matter. There was recognition of the various planes of consciousness, or sheaths that constitute both the individual and collective consciousness-being, but never a linear, polar positioning. It is to be noted that this linearity has plagued not only the subcontinent but the entire world. Those ancient civilisations that shared the unity poise in time and space, all succumbed to the same undermining in the Age of Pisces as India has; none survived, none were able to fend off the onslaught of Otherworldliness until finally this projection culminated in some of the major religions of the world, all of which arose in the past Age of Pisces, all of which enjoin their followers to aspire for salvation and ultimate fulfilment in heaven after death. In other words, this planet can never provide that fulfilment.'

Thea, a maharishi in her own right, acknowledges that Sri Aurobindo's reversal of this inevitable decline and departure from the unified truth-consciousness and vision of the Vedic Seers was not some minor or casual work or yoga, but rather the work, the duty and task of the Avatar of Vishnu, the Preserver in the Age of Aquarius.⁵  He exposed the old seed of division and disharmony ˗ the emptiness or void at the heart of our manifestation and civilization, and established the seed of the luminous truth-consciousness and solar world of the Vedic Rishis in our midst, in our age ˗ the seed of unity, harmony and fullness.

The truth is, the more conscious people become of the roots of their problems and of the true keys or seeds of recovery, the quicker the recovery will be accomplished. With that in mind, even while enacting and celebrating the tremendous task of Swacch Bharat under the spectacles of Mahatma Gandhi, perhaps Indians can find it in their hearts and minds to duly appreciate Aurobindo-avatar for laying the ground work and establishing a higher field of possibilities for India, within which Bharat Mata may come back into unity and harmony and shine as an example and guru for the entire world, reeducating the world as to the true nature of yoga which seems to be another primary concern of Prime Minister Modi who concluded his speech to the United Nations General Assembly at UN Headquarters in New York City on 27 September 2014 with a reminder and call to the world:

'Yoga is an invaluable gift of our ancient tradition. Yoga embodies unity of mind and body; thought and action; restraint and fulfillment; harmony between man and nature; a holistic approach to health and well being. It is not about exercise but to discover the sense of oneness with yourself, the world and the nature. By changing our lifestyle and creating consciousness, it can help us deal with climate change. Let us work towards adopting an International Yoga Day.' [bold emphasis added]

In his 2014 Independence Day speech to India, Prime Minister Modi invoked a Vedic mantra, Sangachchhdhvam Samvadadhvam sam wo manansi jaanataam, translated as, 'We walk together, we move together, we think together, we resolve together and together we take this country forward.' This mantra, taken from Mandala 10, Sukha 191, Verse 2 of the Rig Veda,⁶ is a mantra of the common yajna, the common yoga, the common sacrifice and evolutionary journey of all beings on Earth as organized by the all-bearing and all-harmonizing divine fire of the soul, Agni. Sri Aurobindo's translation of Sukha 191, found in Hymns to the Mystic Fire (i.e. Hymns to Agni) reminds us that real togetherness is born from this singular hub, navel or seat of real knowledge.

1. O Fire, O strong one, as master thou unitest us with all
things and art kindled high in the seat of revelation; do
thou bring to us the Riches.

2. Join together, speak one word, let your minds arrive at
one knowledge even as the ancient gods arriving at one
knowledge partake each of his own portion.

3. Common Mantra have all these, a common gathering to
union, one mind common to all, they are together in one
knowledge; I pronounce for you a common Mantra, I do
sacrifice for you with a common offering.

4. One and common be your aspiration, united your hearts,
common to you be your mind,—so that close companionship
may be yours.

This verse and mantra is, of course, not just for India. Sri Aurobindo's revelations in The Secret of the Veda and elsewhere in his works, make it quite clear that the discovery of and journey within this common unified field (yajna) and evolutionary path was the central theme of the Vedas. Indians might wish to consider the real possibility that, without beholding this secret or key given by Sri Aurobindo, they have not yet fully understood the meaning and power of this Vedic mantra and hence are not yet in a position to understand how such a harmonious Sangha or state of togetherness truly comes into existence and truly holds together.

And so if Sri Aurobindo has given India and the world its key to understanding the Vedic gnosis of togetherness, hopefully Indians at least will proceed to recognize and celebrate this accomplishment. It is not simply a matter of giving credit where credit is due (which is important in its own right), it is a matter of acquiring knowledge ˗ a matter of cultivating a unified consciousness ˗ by identification with THAT, and hence being able to begin the process of dismantling and reversing the damage of the 'falsehood ... planted deep at the very root of things'⁷ causing disharmony and fragmentation in our individual and collective fields of being and becoming. Because if it can't be done individually, it can't be done collectively.

Sri Aurobindo understood this grand task as a 'God's labour'. No doubt, the more people who understand this labor and accomplishment of his, and thereby understand the path laid out for our own labor, the farther along we will be in our ability not only to clean up our ill-born messes, but to become living examples of a truth-born organized field of unity consciousness. How wonderful it would be if Sri Aurobindo's 144th (1 + 4 + 4 = 9) birthday anniversary in 2016 (2 + 0 + 1 + 6 = 9) was accompanied by an Indian-wide acknowledgement of his ground breaking work towards not only an independent India, but a luminous and pristine India as well. Perhaps Indians will find it in their hearts to celebrate the victory of the 9th Avatar of Vishnu in this coming 9 year (2016), a victory which has laid the way for India's restoration as a field and center of Gnosis or Truth-Consciousness in our current age.

It is through the life, work and yogic lineage of Sri Aurobindo that the Hindu mythology of the line of Ten Avatars (Dasavatara) of Vishnu is uplifted from its current status as an obsolete and inconsequential myth into a jaw-dropping display of the manner in which our Vedic ancestors intricately understood our unified field at least 5,000 years ago. A recent article entitled 'Time and Torsion in a Conscious, Holographic Universe' by Brendon D. Murphy points to this 'unified tapestry' of our universe currently being explored and acknowledged by some modern scientists:

'... we are all entangled at the most fundamental level of reality—which is a unified field of consciousness itself.

'... we have this incredible universe permeated with intelligence at all scales, the holographic principle demands that these different expressions of consciousness must be integrated and woven together in a unified psychic tapestry; interconnected in ways unrestricted by space-time (nonlocally).

'... we can see now that the ever-present “past” is always nested within the now, meaning that time is indeed “holographic” (whole in every part) and unfolds in a “fractal” self-referencing manner.'

Indians can be rightfully proud that the Vedic culture was so advanced as to know these essential, all-organizing and all-harmonizing truths of our existence and to be able put them into practice through their own methods and measures of time and space (and our evolution in it) so very long ago.⁸ The fitting catch-22 is that Indians have to understand and acknowledge the truth and applicability of these methods and measures in the REAL world. Otherwise, it will prove rightfully impossible for India to rise to the role of World-Guru (i.e. bearer of truth-consciousness) on the basis of her much esteemed Vedic foundation if that foundation or altar remains effectively desecrated, negated, dis-empowered and collapsed ... null and void within the self-destructing field and age of our dim-lit mental consciousness.

With all of this in mind, readers are invited to read a letter Sri Aurobindo wrote to his brother Barin in 1920 which underscores the newness of his yogic mission as well as the old nature of the 'partial' yogas which coincided with India's degeneration and loss of power by which 'a whole race should become lifeless, void of intelligence, sunk in deep Tamas'.

_____________________________________

LETTER TO BARINDRA KUMAR GHOSE

by Sri Aurobindo, 7th April 1920

I have received your three letters, but up to now I have not managed to write an answer. It is a miracle that even now I sat down to write, because letter writing for me takes place once in a blue moon — especially writing in Bengali which I have not done for five or six years. The miracle would be complete if I could finish this letter and put it in the post.

First about your Yoga. You wish to give me the charge of your Yoga and I am willing to take it, that is to say to give it to Him who is moving by His divine Shakti both you and myself whether secretly or openly. But you must know the necessary result will be that you will have to follow that special way which He has given to me and which I call the integral Yoga.

What I began with, what was given to me by Lele, that was a seeking for the path, a wandering around in this and that direction touching this or that in all the old partial Yogas; lifting it up, taking it in the hands and scrutinising it and, having had some kind of complete experience of one thing, running in pursuit of another.

        Afterwards, when I came to Pondicherry, this unsteady condition ceased. The Guru of the world who is within us gave me the complete direction of my path, its full theory, the ten limbs of the body of the Yoga. These ten years He has been making me develop it in experience. But it is not yet finished. It may take another two years, and as long as it is not finished, I doubt if I shall be able to return to Bengal. Pondicherry is the appointed place for my Yoga siddhi, except one part of it — that is, the action. The first centre of my work is Bengal, although I hope that its circumference will be all India and the whole earth.

I shall write to you afterwards what is the way of Yoga, or if you come here I shall tell you about it. In this matter the spoken word is better than the written word. At present I can only say that its root principle is to make a harmony and unity of complete knowledge, complete work and complete bhakti, to raise this above the mind, and to give it its complete perfection on the level of gnosis above the mind. The fault of the old Yoga was this, that it knew the mind and knew the Spirit and it was satisfied with getting the Spirit expressed in the mind. The mind can grasp only the division, it cannot completely grasp the infinite, the indivisible. In order to reach it, sannyasa, moksa, nirvana are the mind's means. One man or another can get this featureless Moksha, but what is the gain? The Brahman, the Self, God, are always there. What God wants in man is to embody Himself here in the individual and the community, to realise God in life. The old way of Yoga would not make the harmony or union of the Spirit and life. It dismissed the world as Maya or a transient Lila. The result has been the loss of the power of life and degeneration of India. It is said in the Gita "These people would perish if I did not do works" and in fact the people of India have truly gone down to ruin. What sort of spiritual perfection is this, that some Sanyasins and Vairagis should be saintly, perfect and liberated, some Bhaktas should dance in restless ecstasy or love and emotion and Ananda and a whole race should become lifeless, void of intelligence, sunk in deep Tamas; one must first get all the partial experiences on the mental level, flood them with the spiritual delight and illumine them with the light of the spirit and then rise above. If one cannot rise above, that is, to the Supramental level, it is hardly possible to know the last secret of the world. The problem of the world does not get solved. There, the ignorance of duality between spirit and matter, the spiritual truths and life, disappears. There one need no longer call the world Maya. The world is the eternal Lila of God, the eternal manifestation of the Self. There it becomes possible to fully know and fully possess God — as it is said in the Gita, "To know Me integrally".  

The physical body, the life, the mind and understanding, the supermind and Ananda, these are the spirit's five levels. The higher we rise the nearer we get to the condition of the highest perfection of Man's spiritual evolution. By rising to the supermind it becomes easy to rise to the Ananda. There is a firm foundation in the condition of the indivisible and Infinite Ananda. Not only in the timeless Akshara Brahman, but in the body, in life, in the world. The full Being, the full Consciousness, the full Ananda, blossoms out and takes form in Life. This is the central clue of my Yoga, its fundamental word. 

This is not easy to do. After these fifteen years I am only now rising into the lowest of the three levels of the Supermind and trying to draw up into it all the lower activities. But when this Siddhi is complete I am absolutely certain that God will through me give Siddhi of the Supermind to others with less difficulty. Then my real work will begin. I am not impatient for success in the work. What is to happen will happen in God's appointed time, I am not disposed to run widely and leap into the field of work in the strength of my little ego. Even if I did not succeed in my work I would not be shaken. This work is not mine but God's. I will listen to no other's call. When God moves me then I will move.

I knew well that Bengal is not really ready. The spiritual flood which has come is for the most part a new form of the old. It is not real change. Still it was needed. Bengal has been awakening in itself the old Yogas and exhausting their sanskaras, extracting the essence and fertilising the soil. At first it was the turn of Vedanta: the Advaita, Sannyasa, Shankara's Maya etc. What is now taking place is the turn of the Vaishnava Dharma — the Lila, love, intoxication of the emotional delights. The merit of Vaishnava is that it keeps a connection between God and world and gives a meaning to life. The tendency to create sects which you have noticed was inevitable. It is the nature of the mind to take the part and call it the whole and to exclude all the other parts. The Siddha who brings the Bhava, although he leans on the partial Bhava, yet keeps some knowledge of the integral, even though he may not be able to give it form. The bundles will open of themselves. All these are the signs of the incompleteness and unripe condition. I am not disturbed by it. Let the spiritual power play in the country in whatever way and in as many sects as there may be. Afterwards we shall see. This is the infancy or embryonic condition. It is the previous hint, not even the beginning.

I do not want a society founded on division. I want a Sangha which is the image of spiritual unity and founded on spirit. You will say, what is the need of a Sangha I will be free and remain in every vessel. Let all become one without form, let whatever must be happen in the midst of the vast formlessness. That is true but only one side of the truth. Our business is not with the form-less spirit. We have to keep life in motion. There is no effective motion of life without form. The taking of life by the formless, the assumption of name and form is not a caprice of Maya. It was needed. We do not want to leave anything of the world. Politics, industry, society, poetry, literature, art, will all remain. But we shall have to give them a new soul and a new form.

Why have I left politics? Because the politics of the country is not a genuine thing belonging to India. It is an importation from Europe and an imitation. At one time there was a need of it. We also have done politics of the European kind. If we had not done it the country would not have risen from its sleep, and we too would not have had the gain and full development of experience. There is still some need of it, not so much in Bengal as in the other provinces of India. But the time has come to no longer extend the shadow but seize on the reality. We must get to the soul of India and make all its works in the image.

People now talk of spiritualising politics. Its result will be, if there be any permanent result, some kind of Indianised Bolshevism. To that kind of work also I have no objection. Let each man do according to his inspiration. But that is not the real thing. If one pours his spiritual power into all these impure forms — the water of the causal ocean into raw vessels — either that raw thing will break and the water be spilt and lost or the spiritual power will evaporate and only the impure form remain. In all fields it is the same. I can give the spiritual power but that power will be expended in making the image of an ape and setting it up in the temple of Shiva. If the ape is made powerful by the putting of life into it he may play the part of the devotee Hanuman and do much work for Rama, so long as that life and that power remains. But what we want in the temple of India is not Hanuman but the God, the Avatar Rama Himself.⁹ 

I can mix with all, but in order to draw all into the true path keeping intact the spirit and form of our ideal. If we do not do that, we shall lose our direction and the real work will not be done. If we remain individually everywhere, something will be done indeed, but if we remain everywhere, as parts of a Sangha, a hundred times more will be done. As yet that time has not come. If we try to give a form hastily, it may not be the exact thing we want. The Sangha will be at first an unconcentrated form. Those who have the ideal will be united but work in different places, afterwards giving it some form like a spiritual commune and making a compact Sangha. They will give all their work a shape according to the growth and need of the age, not a bound and rigid form, not an acalāyatana but a free form which will spread out like the sea, take different wave-forms and surround this, over flood that and take all into itself. As we go on doing this there will be established a spiritual community. This is my present idea. As yet it has not been fully developed. All is in God's hands, whatever He makes us do that we shall do.

You write about the deva sangha: "I am not a God, I am only some much hammered and refined iron". No one is a God but in each man there is a God and to make Him manifest is the aim of divine life. That we can all do. I recognise that there are great and small Adhars (vessels). I do not accept as accurate your description of yourself. Still whatever the nature of a vessel be, once the touch of God is put upon it, once the spirit is awake, great and small, all that does not make much difference. There may be more difficulties, more time may be taken, there may be difference in the manifestation, but even about that there is no certainty. The God within keeps no account of all these hindrances and deficiencies. He breaks his way out. Not our strength but the Shakti of God is the sddhaka of this Yoga.

Let me tell you in brief one or two things about what I have long seen. My idea is that the chief cause of the weakness of India is not subjection, nor poverty, nor the lack of spirituality, nor dharma but the decline of thought-power, the growth of ignorance in the Motherland of knowledge. Everywhere I see inability or unwillingness to think, thought incapacity or thought-phobia. Whatever may have been in the middle ages this state of things is now the sign of terrible degeneration. The middle age was the night, the time of the victory of ignorance. In the modern world it is the age of the victory of knowledge. Whoever thinks most, seeks most, labours most can fathom and learn the truth of the world, gets so much more Shakti. If you look at Europe, you will see two things, a vast sea of thought and the play of a high and rapid and yet disciplined force. The whole Shakti of Europe is in that. And in the strength of that Shakti it has been swallowing up the world like the tapasvī of our ancient time, by whose power even the Gods of the world were terrified, held in doubt and subjection. People say Europe is running into the jaws of destruction. But these revolutions and upsettings are the preconditions of a new creation.

Then look at India. Except for some solitary saints, everywhere there is your "man on the street", that is, the average man who does not want to think and cannot think, who has not the least Shakti, only a temporary excitement. In India, you want the simple thought, the simple word. In Europe they want the deep thought, the deep word; an ordinary labourer or artisan thinks, wants to know, is not satisfied with surface things but wants to go behind. But still there is this difference, that there is a fatal limitation in the strength and thought of Europe. When it comes into the spiritual field its thought power no longer proceeds. There Europe sees everything as a riddle — nebulous, metaphysical, yogic hallucination. They rub their eyes as in smoke and can see nothing clear. Still in Europe now some effort is being made to surmount even this limitation. We have already the spiritual sense owing to the merit of our forefathers and whoever has that sense has near at hand such a knowledge and Shakti as with one breath might blow away all the huge power of Europe like a blade of grass. But to get this Shakti one must be a worshipper of Shakti. We are not worshippers of Shakti. We are the worshippers of the easy way. But Shakti is not obtained by the easy way. Our forefathers, swimming through a sea of vast thought, gained a vast knowledge and established a mighty civilisation. As they went on their way, fatigue and weariness came upon them. The speed of thought diminished and with it the strong current of Shakti. Our civilisation has become an acalāyatana, our religion a bigotry of externals, our spirituality a faint glimmer of light or a momentary wave of religious intoxication. And so long as this sort of thing continues any permanent resurgence of India is improbable.

In Bengal this weakness has gone to extreme. The Bengali has a quick intelligence, emotional capacity and intuition. He is first in India in all these qualities. If to these were added depth of thought, calm strength, heroic courage and a capacity for and pleasure in prolonged labour the Bengali might be a leader not only of India but of mankind. But he does not want that, he wants to get things done easily, to get knowledge without big thinking, the results without labour, Siddhi by an easy Sadhana. His task is the excitement of the emotional mind, but excess of emotion, empty of knowledge, is the very symptom of this malady, after it there comes fatigue and a tamasic condition. All the time the country has been gradually going down, the life power has diminished and finally what has the Bengali become in his own country? He cannot get enough to eat, or clothes to wear. There is lamentation on all sides. His wealth, his trade and commerce, his land, his very agriculture has begun to pass into the hands of others. We have abandoned the Sadhana of Shakti and Shakti has abandoned us. We do the Sadhana of love — but where knowledge and Shakti are not there, love does not remain. Narrowness and littleness come and in a little and narrow mind, heart and soul, there is no place for love. Where is love in Bengal? There is more quarreling, jealousy, mutual dislike, misunderstanding and faction there, than anywhere else even in India so much afflicted by division. In the noble, heroic age of the Aryan people, there was not so much shouting and gesticulating but the endeavour they began, remained steadfast through many centuries. The Bengali endeavour lasted for a day or two in the system, and in all its movements. In the sea of Shakti the extension of the rays of the sun of knowledge and in that luminous extension the steady ecstasy of an infinite love, delight, and oneness. I do not want hundreds of thousands of disciples. It will be enough if I can get a hundred complete men, empty of petty egoism, who will be instruments of God. I have no faith in the customary trade of the Guru. I do not wish to be a Guru. That at my touch or at another's some wake and manifest from within their slumbering Godhead and get the divine life — this is what I want. It is such men that will raise the country.

You must not think from all this lecture that I despair of the future of Bengal. You say that what is needed is the Bhava intoxication of feeling, to excite the country with the ideal. In the time of Swadeshi we did all that in the field of politics, but what we did is all now in the dust. Will there be a more favourable result in the spiritual field? I do not say that there has been no result. There has been. Where there is movement, there will come out some result, but it is for the most part of the nature of an increase or possibility and hardly to actualise it. There is not the right method. Therefore I wish no longer to make emotional excitement, Bhava, in any intoxication of the mind the base. I wish to make a large and strong equality the foundation of the Yoga and, established on that equality, a full firm and undisturbed Shakti.

What do they say? That this time a great light will manifest itself in Bengal? I too hope, still I have tried to show the other side of the shield. Where is the fault, the error, the deficiency? If these remain, the light will not be a great light and it will not be permanent. The meaning of this extraordinarily long letter is that I too am tying my bundle, still I believe that this bundle is like the net of St. Peter, all the catch of the infinite is crowded into it. I am not going to open the bundle now. If I do that before the time the śikār might run away. Neither am I going back to Bengal now. Not because Bengal is not ready but because I am not ready. If the unripe goes amidst the unripe what work can he do?

[Bold emphasis added above]

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Endnotes:

¹ 67 is the correct count of anniversaries of India's Independence in 1947, not 68. From the zero point of India's Independence to 15 August 2014, 67 years have passed. Considering it is the Vedic rishis from who our world inherited the zero point as the beginning or alpha point of the measure of our number system and of our movement in time, it is important to measure anniversaries from the 0. Link HERE for a full transcription (in English) of Prime Minister Modi's speech.
²  Maharishi means 'great seer'.
³  Part Four of 'Reflections on the Nature of the Real' is posted on PCU.
⁴  For more information on the subject and timing of the 9th Manifestation (beginning with the Age of Pisces in 234 BCE), see The Gnostic Circle by Patrizia Norelli-Bachelet.
⁵ Aquarius itself is of the four "preservation" signs of the zodiac, in terms of the trinity of creation, preservation and dissolution  (rajas, sattva and tamas in the Hindu tradition). For more on this subject, see Secrets of the Earth - Questions and Answers on the Line of Ten Avatars of Vedic Tradition by Patrizia Norelli-Bachelet
⁶  Mandala 10, Sukha 191 is available online in Sanskrit at www.sacred-texts.com
⁷  From Sri Aurobindo's poem, 'A God's Labour', 31 July 1935.
⁸  These methods and measures are still utilized today throughout the world today in the form of the 12 month measure of the Earth's year, the 360 degree measure of the circle and our 0/9 number system, but they are utilized unconsciously, generating no knowledge of true self ˗ the One Self in all selves. If utilized correctly, consciously, the measure and rhythm of the year generates self-knowledge, soul-knowledge and knowledge of the whole, called soma or nectar of immortality by the Rishis. In many of her written works, Patrizia Norelli-Bachelet discusses how exactly these measures are to be applied or used, consciously, towards cultivating this so-called nectar or supramental gnosis, and why it is so important to accurately measure the zero point of our individual and collective journeys.  
⁹  Rama-Avatar was the 7th Avatar of Vishnu.