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Mathomathis would like to present an article on Purusha Sukta by author Zachary F. Lansdowne Ph.D (who served as President of the Theosophical Society in Boston, has been a frequent contributor to The Esoteric Quarterly. His book The Revelation of Saint John, which provides a verse-by-verse analysis of the entire Revelation, was reviewed in the Fall 2006 issue). The Purusha Sukta is an ancient Hindu/Vedic hymn that celebrates the sacrifice of a God-like entity called “Purusha,” and it is still regularly chanted during Hindu worship. Modern scholars, however, find this hymn to be obscure. Author gives a theosophical interpretation, showing that Purusha corresponds to the concept of the Planetary Logos. The Rig Veda, the oldest text in Hinduism, is a collection of 1,028 Sanskrit hymns and is often dated between 1700–1100 BCE. The earliest version of the Purusha Sukta is in the Rig Veda, but subsequent versions of this hymn appear elsewhere with some modifications and redactions. It is one of the few hymns in the Rig Veda still being used in contemporary Hinduism, as reported by the President of the Ramakrishna Mission at Chennai, India: “This Sukta finds a place even today in the worship of a deity, in a temple or at home, in the daily parayana [chanting], in establishing the sacred fire for a Vedic ritual, in various rituals, and even in the cremation of a dead body.” According to the Hindu tradition, the Purusha Sukta was written down by an ancient scribe known as Narayana. Swami Krishnananda, the General Secretary of The Divine Life Society, reports on this somewhat mythical origin: “The Seer (Rishi) of the Sukta is Narayana, the greatest of sages ever known, who is rightly proclaimed in the Bhagavata [Purana] as the only person whose mind cannot be disturbed by desire and, as the Mahabharata says, whose power not even all the gods can ever imagine. Such is the Rishi to whom the Sukta was revealed and who gave expression to it as the hymn on the Supreme Purusha.” The Purusha Sukta is a small hymn, with sixteen verses, and is written in the oldest form of Sanskrit that has been preserved. Some of its words have multiple meanings, and some may have had meanings that were lost during the intervening years. Its language is ritualistic and may seem archaic. Moreover, this hymn may have a hidden, or esoteric, significance that was concealed behind its ritualistic language. For these reasons, modern scholars generally find the Purusha Sukta to be obscure. For example, John Muir refers to it as, “Another important, but in many places obscure, hymn of the Rig Veda.” Zenaide Ragozin writes, “The hymn, as a whole, is exceedingly obscure and of entirely mystical import.” One verse, which characterizes something as both the parent and progeny of something else, is called “a cryptogram” by Rein Fernhout. Another verse seems to describe a paradoxical situation in which a sacrifice has the same subject and object, so Steven Rosen asks, “Was the confusion that naturally bursts forth from this paradox meant to be like a Zen koan, a mystical riddle, or is it a product of the Vedas’ incomprehensibility?” On the other hand, Helena Blavatsky, cofounder of the Theosophical Society, states that this hymn has a coherent esoteric meaning: “It is those scholars only who will master the secret meaning of the Purushasukta, who may hope to understand how harmonious are its teachings and how corroborative of the Esoteric Doctrines. One must study in all the abstruseness of their metaphysical meaning the relations therein between the (Heavenly) Man ‘Purusha,’ sacrificed for the production of the Universe and all in it, and the terrestrial mortal man.” Blavatsky continues: “Hence in the Purusha Sukta of the Rig Veda, the mother fount and source of all subsequent religions, it is stated allegorically that ‘the thousand-headed Purusha’ was slaughtered at the foundation of the World, that from his remains the Universe might arise. This is nothing more nor less than the foundation—the seed, truly—of the later many-formed symbol in various religions, including Christianity, of the sacrificial lamb. For it is a play upon the words. ‘Aja’ (Purusha), ‘the unborn’ or eternal Spirit, means also ‘lamb’ in Sanskrit. Spirit disappears—dies, metaphorically—the more it gets involved in matter, and hence the sacrifice of the ‘unborn,’ or the ‘lamb.’” Blavatsky never published a detailed commentary on the Purusha Sukta. In fact, to our knowledge, the two paragraphs given above constitute most of her published comments on this hymn. Alice Bailey, a later theosophical author, wrote a great deal on subjects related to the Purusha Sukta but did not write anything explicitly about this hymn. In what follows, the English translation of each verse of the Purusha Sukta (as found in the Rig Veda) by Michael Myers, a Professor of the Philosophy of Religion, is given in bold, followed by an interpretation of that verse in italics showing that Purusha corresponds to the concept of the Planetary Logos. The subsequent theosophical commentary, including a detailed analysis of the symbols in the verse, is based primarily on the writings of Blavatsky and Bailey. Purusha: The first five verses provide us with a detailed description of the relationship between Purusha, or the Planetary Logos, and human beings. 1. Thousand-headed is Purusa, thousand eyed, thousand-footed. Having covered the earth on all sides, he stood above it the width of ten fingers. The Planetary Logos, whose body incorporates all human beings, expresses Himself through the planet Earth but transcends it. Sri V. Sundar provides a slightly different translation for the last phrase in the verse: “He stands beyond the count of ten fingers.” The ten fingers in this phrase are the fingers of human hands. Sundar explains this symbol: “They are the basis of count, of all mathematics, of all the logic and science built on mathematics. However, they are all limited when it comes to analyzing Purusha. He is transcendent, and beyond such limited understanding.” Who or what is Purusha (or Purusa) in this hymn? […]
Mathomathis will discuss about, one of the interesting topic from Sushruta Samhita, called : “Fracture Management in Traditional Indian Medicine”, by the authors Dr. Hemant D. Toshikhane, M.S.(Ayu) and Dr. H.J. Sangeeta, M.D. (Ayu). In traditional Ayurveda practice, the fracture of bones and their treatment was first mentioned in SUSHRUTA SAMHITA – chikitsa sthana from the view of surgical management. Among the different types of fractures, ancient Indian surgeons gave importance to the fractures of thigh, spines, shafts of long bones, and the pelvic region. The principles laid down by Sushruta are so relevant that they are even practiced by toady’s orthopedic surgeons. Those four basic principles are: Among the management of fractures is the Kushabandha (wooden splint) which is practiced as an application of POP cast or slab (or squint bandage, as are used at present). In same way, the chakrayoga that is explained in Astanga Hridaya is in vogue in the form of the traction method. Here a comparison of ancient techniques is made with the modified techniques practiced in the present era. In traditional Indian medicine there is a explanation of about 6 types of dislocations, and 12 types of fractures. The types of dislocations are: Utpista – Fracture dislocation; Vislista – Dislocations of joints due to ligamental tears; Vivartita – Anterior-posterior dislocation of the head of the humerus; Avakshipta – Downward displacement of the head of the humerus; Atikshipta – Marked displacement of any articulation surface; Tiryakshipta – Oblique dislocation in one of the articulating bones. The types of Fractures are: Karkataka – Depressed fracture. Ashwakarana – Complete oblique fracture. Churnitam – Comminuted fracture Pichhitam – Fracture by compression. Asthichallita – Sub periosteal avulsion. Kandabhagna- Complete spiral fracture. Majjanugatam- Impacted fracture. Atipatitam – Complete compound fracture. Vakra – Green stick fracture. Chinnam – Incomplete fracture. Patitam – Comminuted fracture flat bones. Sputita – Fissured fracture. Traditional Indian medicine has mentioned different medicines, formulations, rejuvenators, and dietary restrictions for the rapid and complete healing of fractures. The few orthopaedic techniques are mentioned below: KUSHA BANDHANA (Application of P.O.P.cast or splint) : Kusha bandhana is a technique that ancient Indian surgeons practiced for fracture immobilization. In this technique they have applied the barks certain plants like bamboo, banyan, and pipal which were referenced regarding external applications of pastes of bamboo pith, latex of banyan, and pipal like trees. This procedure was practiced based on the season, time, constitution, and strength, of an individual. While manipulating the broken bones, Unnamana (elevation of depressed fragment) and Vinamana (Depression of elevated fragment) were followed by traction and retention. In the winter season, the bandage should be changed once per week. In the rainy season, the bandage is to be changed once per five days. In the summer, the bandage has to be changed once per three days. The bandage should be in the form of SAMABANDHA (neither too tight nor too loose). ASTHIPOORANA (Bone Grafting): As per the classic version, in compound fractures, multiple fractures, and irregular fractures where the fractured part is totally separated or missed in those conditions, one has to fill the missing part by Sudha varga dravyas (materials possessing mineral calcium). The paste prepared from the combination of Sudhavarga dravya, decoction of Rubia cordifolia, and latex of the banyan tree was used as a graft material. After the filing up the area, medicated oils are applied for proper acceptance and healing of the bone. CHAKRAYOGA (Skeletal Traction): In long bone fractures, the fractures of the shaft, hairline fractures, oblique fractures, and in compound open fractures, there is the reference of using of Chakrayoga. As per the reference, in dislocation of joints, skin traction was practiced. KAPATASHAYANA (Fracture Bed) VIDHI: This method of immobilization is used in the fracture or dislocation of the thigh, hips, ankle, shoulder, spine, spinal column, bones of thorax, and axillary regions. In this method, the patient was laid on a multi holed bed where the affected part is immobilized using five wooden pegs. The method of preparing and fixing of an artificial limb is also mentioned in the ancient traditional medicine of India. These are used in practice by changing the type of and quality of a material in a sophisticated manner. In ancient days artificial limbs were prepared with bark of bamboo, by the mixture of wax, mud, thin bamboo bark, and grass. In modern times, however, artificial limbs are prepared with solid and smooth woods like teak, rosewood, and with adhesive cement. In ancient days deformities like scoliosis or kyphosis in spinal column, a jacket or a belt that is made up of leather material was used to fix the problem. In the modern era the same type and structured belt is also used but it is made up of leather-chromium-ion jacket. Now, let us focus on, yet another topic of | The medical treatments of fractures and dislocations. (The following article is available more under https://www.wisdomlib.org/) A fracture or dislocation (Bhagna) occurring in a person of a Vatika temperament, or of intemperate habits, or in one who is sparing in his diet, or is affected with such supervening disorders (as fever, tympanites, suppression of the stool and urine, etc.) is hard to cure. A fracture-patient must forego the use of salt, acid, pungent and alkaline substances and must live a life of strictest continence, avoid exposure to the sun and forego physical exercises and parchifying (devoid of oleaginous) articles of food. A diet consisting of boiled rice, meat-soup, milk, clarified butter, soup of Satina pulse and all other nutritive and constructive food and drink, should be discriminately given to a fracture-patient. The barks of Udumbara, Madhuka, Ashvattka, Palasha, Kakubha, Bamboo, Vata or Sala trees should be used as splints (Kusha). Manjishtha, Madhuka, red sandal wood and Sali- rice mixed with Shata-Dhauta clarified butter (i.e., clarified butter washed one hundred times in succession) should be used for plastering the fracture. Bandage:— Fractures should be (dressed and) bandaged once a week in cold weather, on every fifth day in temperate weather (i.e., […]
Mathomathis would like to present an article on Super Brain Yoga By Dr. Ramesh MDS. As Master Choa Kok Sui says,~the Body is a living battery that requires constant recharging. This is done through different means, especially through the transference of Life Energy. One of the simplified techniques is MCKS Superbrain Yoga which energizes and activates the Brain. Superbrain Yoga gradually awakens the latent powers within us while involving internal alchemy. FUNCTIONAL ANATOMY OF THE BRAIN The Human Brain has the following parts. Cerebrum: The cerebrum, which does the functions like, thinking, learning, creativity, five senses, memory, emotion, problem solving, and decision making. Cerebellum: The cerebellum, receives messages from most of the muscles in our body. Then it communicates with other parts of the brain and then sends messages about movement and balance, back to our body. Brain Stem, consists of Pons, Medulla Oblongata: The brain stem, which regulates the heart rate, breathing, swallowing, blinking, digesting and more, it controls the basic functions of the brain. The right and left hemispheres of the brain appear to produce different brain functions. The left hemisphere is active in linear, logical, practical, rational and time oriented activities. The right hemisphere seems to be much more spatial, creative, analogical, holistic and non-logical The brain, a masterpiece of universe creation and has an inherent electrical potential, which is generated within itself and distributed throughout the Body METHODS OF STUDYING THE BRAIN FUNCTION Activities of the brain can be studied through the use of X-Rays EEG (Electro-encephalogram) CT scans (Computerized Tomography) MM Scan (Magnetic Resonance Imaging) PET scans (Positron Emission Tomography) BRAIN WAVES:- The electrical potential generated by the brain is measured by specialized equipment called “Electro-encephalograph”. The EEG shows four types of patterns which are called the “Brain Waves”. These waves are rhythmic in nature. They occur independently on each side of the brain. In certain instances, both sides of the brain waves are in synchronization. SYNCHRONIZATION OF BRAIN WAVES:- During meditation and deep relaxation, the left and right brain wave patterns happen together. Scientists now believe that Synchronization makes: Much more brain power available Learning large amounts of information very quick High Creativity Self Control over all emotions THERE ARE FOUR TYPES OF BRAIN WAVES: Beta Waves Alpha Waves Theta Waves Delta Waves Beta Waves, which occurs at a frequency of 13 to 25 cycles per second. It is mainly seen in intense mental activity like, talking. speaking, doing work, solving problems, etc. It is also seen during tension. Alpha Waves, which occurs at a frequency of 8 to 12 cycles per second, It is a state of quiet and resting alertness, It also indicates relaxation, These waves forms at the diffuse Thalamo-cortical System in the Mid-Brain, Mostly these areas have the functions of learning, memory, consciousness and abstract thinking, etc, Most intensely recorded in the occipital region of the brain. Theta Waves, which occurs at a frequency of 4 to 8 cycles per second. It is commonly seen in young children During emotional stress in adults, particularly during disappointment and frustration, It occurs in many brain disorders, Most frequently recorded over the parietal & temporal regions of the brain, Delta Waves, which occurs at the frequency of 0.5 to 4 cycles per second, It is a state of deep sleep. It is also seen in very serious organic brain diseases. It strictly occurs in the cortex region of the brain. BENEFITS OF ALPHA WAVES The Benefits of alpha waved are quite extensive in nature, if more Alpha waves are generated, then:- There is a relaxed concentrated state of mind which makes a person ore alert. There is a synchronization of the right & Left sides of the brain. An increase in Alpha waves helps relieve anxiety and reduces stress related disorders. It strengthens the immune System, thereby improves the ability of the body to heal faster. This is effective for reprogramming our inner conscious levels. It is a state of high Creativity, which leads to peak performance. BRAIN MAPPINGS:- Using EEG Machine Kit (a Brain-view Plus Windows based Digital Electro~encephalograph)* and its associated software program, the Brain waves can be assessed in eight different ways, depending on the parameters that need to be studied or analyzed. Brain Waves Single Amplitude Map Tn Map Frequency Map Frequency Spectrum Progressive Amplitude Map Progressive Frequency Map Frequency Tabular Analysis EEG:- The procedure of recording Brain Waves is done by attaching about 20 electrodes to the scalp of the patient. Microvolt level EEG signals are amplified with an analogue amplification device to volt level. It is collected by the computer. The recorded signals may be displayed on the screen, It can be printed on paper or stored on the computer and used for archival purposes later. The resulting traces are known as “Electro-encephalogram” or Brain Waves. CLINICAL TRIALS, Pilot Studies Study 1:- Tells about the comparative age-wise brain activity in normal subjects In this study we have compared the age-wise Brain activity of the young age, middle age and old age of normal individuals, As you see in this histogram, as age advances there is a marked reduction in the Alpha waves. This is a normal phenomenon. We also observe that Beta Waves become less active as age advances, This may be due to less intellectual activity and alertness, There is a generalized, diffuse slowing down of wave pattern at the older age. This slowing of waves occurs due to brain shrinkage, neuronal loss and nerve degeneration, etc. Study 2:- Tells about the comparative effect of Superbrain Yoga in a Control subject (a person who is totally not aware of the Superbrain Yoga Exercise) and a regular practitioner, who practices the Superbrain Yoga regularly for about one year without fail. This is a comparative study of Alpha wave activity through. Super – Brain Yoga, between a regular practitioner and a non-practitioner (control subject). Observe there is a uniform increase in Alpha wave activity throughout the Brain in this Frequency map program. Alpha wave activity especially in […]
Mathomathis would like to publish an article on Cosmos Graphical Mapping presented by Author: JOSEPH E. SCHWARTZBERG. Author in one of his text starts with a category of Underlying Cosmological Conceptions as follows: Commenting on the relative unpopularity of cosmological investigations among modern Indologists, R. F. Gombrich has opined that “the most discouraging feature of traditional Indian cosmology is not its fantastic and uncritical character, but its complexity.” He explains that complexity as follows: Just as the Indian system of social organisation, caste, has grown throughout history by aggregation and inclusion, not abolishing the practices and customs of newly assimilated peoples but assigning them a low place in the social hierarchy, so Indian cosmology which remained largely a branch of Indian mythology- rarely abandoned a theory or idea, but allowed it to remain alongside the new ideas, even if it was inconsistent with them…. Nevertheless, there are certain Hindu texts, the Puranas, composed since the beginning of our era, which concern themselves with [among other things]… the universe in space and time, that is cosmology; and the Puranas do make attempts to reconcile various versions and to present a systematized picture-though no two attempts give quite the same result. Systematization proceeds, as I have just suggested, by aggregation and encapsulation; for instance, different cosmogonies are generally accommodated by making them occur successively, rather than by, say, interpreting one story as an allegorical alternative to another. It is this… which largely accounts for the notorious fact that the dimensions of both space and time in the classical Indian cosmologies are so unconscionably large; two systems are reconciled by putting the one inside the other, and making it a cosmo-graphical or temporal part of a much larger whole In light of these remarks it is hardly surprising that in the lengthy article on cosmogony and cosmology in the Encyclopaedia of Religion and Ethics, the sections on the Buddhist and Indian views are far longer than for any other religious tradition or world region; the former the longer of the two-is in fact allotted three times the space given to the section on the views associated with Christianity. Of Kirfel’s book, Die Kosmographie der Inder, Gombrich observes, not quite accurately, that it comprises “over 400 large pages with hardly anything more than bare quotations and tables.” Nevertheless, for our purposes the Kirfel text, despite being directed primarily to an audience of Indologists, possesses the great merit of containing what is perhaps the most representative sample of actual photographs of Indian cosmographic productions of any hitherto published work. Among other works treating the several traditions within Indian cosmology at some length, Bastian’s Ideale Welten analyzes at greatest length the specific cosmographic views presented, rather than the conceptual schema underlying them, though not, obviously, from the perspective of a historian of cartography. Sircar’s approach: is not so dissimilar to Kirfel’s and, on cursory inspection, appears to be much in the nature of a catalog; but he strives less for completeness and more for critical analysis and comprehensibility. Moreover, to an extent unmatched by other authors cited in this essay, he considers the real-world referents of the many places named in the cosmographies. Within the present context, it will not be possible to consider, even in a cursory fashion, many of the numerous cosmographical conceptions that have enjoyed currency within the Hindu, Buddhist, and Jain traditions. But within each of these traditions I do offer some generalizations on the purposes of the cosmographies; the media employed; their scale, orientation and directionality, use of color, and symbolization; and their degree of conformity to the real world. Finally, I shall consider the pervasiveness of cosmographic imagery in a variety of noncartographic contexts. The inconsistencies in Indian cosmography-Hindu, Buddhist, and Jain-to which Gombrich draws our attention are evident even in the earliest of texts. Sircar notes that in the Rig Veda, composed over several centuries between 1500 and 1000 B.C., there are at least five different words to refer to the earth and that the universe therein was conceived “as consisting of either two or three units, i.e., of either the earth and the sky (heaven), or the earth, the air (atmosphere) and the sky.” Furthermore, “each of these constituents was regarded as having three parts or layers, so that there were either six units of three earths and three heavens or nine units of three earths, three atmospheres and three skies.” To these the later Yajur Veda and Atharva Veda (believed to have been composed between 900 and 500 B.C.) added a hemispheric “world of light, i.e. the vault of the sky,” which was in due course matched by an antipodal nether vault. Thus the world was seen as a disk-a form frequently used in later cosmographies-suspended between “two great bowls turned towards each other,” and that view led in time to the long-enduring conception of the universe as a “cosmic egg” commonly designated Brahmanda (egg of Brahma). A similar early conception is that of the Chandogya Upanishad (date uncertain, but probably composed about the time of the later Vedas), which speaks of the cosmic golden womb (or fetus) (hiranyagarbha) splitting apart to form the heaven and the earth. On the size of the universe the Vedas themselves are silent, but the Aitareya Brahmana informs us that “the distance between the earth and the sky is … 1000 days’ journey for a horse,” while the Panchavimsa Brahmana puts it, more modestly, at “the altitude coverable by 1000 cows standing one upon another.” Whether the conceptions presented to this point were of purely Indian origin or were borrowed from Babylonia is debatable. Kirfel thinks the Babylonian influence is significant, whereas Gombrich finds little support for that proposition. This, however, is an argument we need not enter, since the concern here is not so much with cosmology per se as with cosmography; and of visible representations of the very early Vedic/Indian views we have no surviving example. But at least from the middle of the first millennium B.C., by […]
The following article is a continuation from the previous article Nada Sound in Vedic Science – Origin of Shapes and Figures | 102. Readers are expected to complete the previous article, before continuing further. Robert E. Wilkinson in his article – The Quantum Brahman explained about the Quantum Vacuum that clarifies some of the baffling issues of Science as – “The discovery of the Quantum Vacuum appears to represent a major paradigm shift for modern science but, at this point in time, very little is actually known about this puzzling phenomenon. Physicists cautiously agree that the Quantum Vacuum gave birth to the observable Universe; that it is the source and sink of all matter and, that it may prove to influence the space-time motion of matter. There is even a growing consensus among scientists that Vacuum Physics lay at the core of everything. But, in spite of all these advances, they are still faced with a monumental problem; the discovery of the Quantum Vacuum has not really solved anything, it merely postulated a zero point beyond which empirical science cannot go. They have finally arrived at the womb of creation, but it is exactly as the ancient sages predicted: immeasurable. The laws of physics break down at this resonant threshold because they are unable to measure its infinite density.” In his book, Wholeness and the Implicate Order, David Joseph Bohm wrote about Zero point order as – “The Zero Point Order which Bohm identified as the realm of insight-intelligence bears an unmistakable resemblance to the supreme spiritual realization of Indian metaphysics known as the Brahman, a perfectly inactive, pure noetic plenum realized as Absolute Being. The Brahman is characterized by a complete fusion of Time and Consciousness which is experienced as Timelessness, or undifferentiated Time. In this state Time-energy vibrates at such an intense rate that it appears static and thereby lacking any element of periodicity or denseness. Hence it cannot produce any form or any division of Consciousness-substance into distinct crystallized objects in Space.” He further said that – “In the language of physics the Brahman would be infinite creativity in a resting or seemingly non-vibratory state, realized as Emptiness or a Void. It appears this way because, as energy moves toward an infinite state, its wave frequency increases. The amplitude or vertical distance between wave crests becomes smaller and smaller until the points of rest overlap, turning the oscillating wave into a straight line. In this manner, infinite energy may be realized as utter stillness or a zero point, precisely as the sages have said. Bohm obtained laboratory evidence of this phenomenon by proving the existence of wave lengths as small as 10 -34. His calculations indicate that one cubic centimetre of this Zero Point energy contains more power than all of the matter in the known Universe.” According to Bohm the conception of Zero is an incalculable infinite. It is the supreme light either above or below our poor human visions limited range. “Bohm’s breakthroughs in quantum physics have opened the way for a new and productive relationship between ancient wisdom and modern science because, for the first time, they establish Fullness rather than a Void as the ground state of the Universe. The implications of this discovery are immense, not only because it offers science a new conceptual paradigm which may hold the key to grand unification but it lays the foundation for a new cosmology in which the polarities of Spirit and Matter may finally be joined in an integral synthesis harmonizing the various expressions of mind, life and matter.” The fifth field i.e. explained earlier is the Hiranyagarbha or Omkara that forms the basis of the emergence of the Universe. This is explained by Wilkinson as – “While these new theories hold exciting possibilities for science, they have been known and understood for millennia by the philosopher-sages of Vedic India. Long ago the Rishis postulated the existence of 5 fields with the 5th being the Etheric Plenum, or Fullness from which all things emerge. According to them, our material Universe arose from a point or seed which lies at the resonant threshold of that Etheric Plenum. The Atharvaveda describes that point or seed as an – “Embryo [Hiranyagarbha] which, in the beginning, poured forth upon the Universe a stream of gold.” This embryo or seed lies at the intersection of Time and Space, Spirit and Matter, where involutionary forms move across the event horizon and begin their linear evolution. In the language of scientific cosmology, this point or Seed is the singularity from which the universe exploded into being. In metaphysical terms it is the Luminiferous Ether, the Om or primordial vibration out of which the universe emerges and has its origin. All material creation issues from this original involved point or seed as involutionary forms move across the spatial threshold and begin to evolve linearly in accordance with the laws of causation and the principles of time.Once it crosses that resonant threshold the material universe is obliged to unfold in a manner that allows the Seer to follow the evolving in our Time measure of what was involved in that seed by compression or contraction.” The Risi, said Norelli-Bachelet, a Worlds leading authority on Vedic cosmology “Understood that the Universe is made up of an endless series of analogies, homologies, and symmetries. They also knew that there is a profound correspondence and equivalence between the Macrocosm and Microcosm; that a hidden order is contained in what appears to be the random cycles of a human life. If man could recover the awareness of his intrinsic identity with the Cosmos, vowed the Risi, he would then be able to perceive the hidden order of the world. Since this order was embedded in the structure and periodic movement of the Macrocosm, it was understood that a corresponding order could be discovered by the individual in the cycles and events of his own life. By aligning himself with the harmonies of Cosmic Time, he would […]