The Third Principle
by Robert E. Wilkinson
'Sometimes...a force appears to
which we can no longer apply the description
of genius without being hopelessly inadequate in our terminology. Then
who have eyes to see, bow down and confess the Avatar. For it is the work
Avatar to typify already, partly or on the whole, what nature has not yet
effected in the mass or even in the individual, so that his passing may
it on the material ether in which we live.' - Sri Aurobindo
THROUGHOUT THE AGES the Supreme
Godhead has sent emissaries to the Earth in the form of Divine Incarnations
or "Avatars". These extraordinary beings descend into human birth
for the purpose of establishing something essential and radical needed
for the terrestrial evolution. They 'involve' into the earth dimension
in the manner of a descent from a higher plane and are born with a unique
poise of consciousness which permits them to become channels through which
a new evolutionary blueprint may be introduced into the material creation.
Over the millennia eight of these
evolutionary beings have incarnated on the earth, each representing a month
in a millennial gestation process moving inexorably toward the birth of
a new world. In the last century, not one but three of these Divine beings
have appeared on the earth. The Solar Line, as they are known, represent
the culmination of that gestation process; the labor and birth of a new
creation in our time. They have come to initiate a leap beyond the limitations
of our present mental species into a new consciousness which allows for
a collective experience different from anything the world has ever known
explained Sri Aurobindo, "is not only Transcendent but also Cosmic
and finally Individual. It's power and force must be brought down into
the world in order to effect any real transformation in the earth-consciousness...".
The members of the Solar Line represent the octaves and process of that
descent. They incarnate as these eternal principles [the law of three]
in order to bring their truths out of the realm of abstract theory and
illuminate the process of creation. Together they form a line in time bridging
the planes of spirit and matter.
The most fundamental aspect of
the Avatar’s function is to live the process, to himself be the field of
the divine consciousness in evolution. Each member of the line is obliged
to perform an evolutionary task which must be executed within a specific
field of consciousness. Sri Aurobindo’s work as the TRANSCENDENT Principle,
was largely concentrated on planting the integral seed of the Supramental
creation. His work on the inner planes bore the nature of a vast and total
spiritual action. It represented a radical reversal of those ancient traditions
which aspired to an escape from physical reality into the transcendence
of a yogic liberation or nirvanic void. The details of Sri Aurobindo's
work on the subtle planes are never revealed but the general nature of
his work is eloquently described in his poem, "A God's Labour " written in the 1930s.
Sri Aurobindo was joined in 1914
by Mirra Richard, a French spiritualist, whom he was later to reveal as
the living incarnation of the 'Divine Mother'. Knowledge of her unique
mission came gradually, said the Mother, "...it is as though I were
born with it, and following my own growth, the precision and completeness
of this consciousness grew..." As the power and force of the Solar
Line descended from the Transcendent to the COSMIC plane, Supermind, as
featured in Sri Aurobindo’s poise, was brought down by the Mother and projected
into the cosmic dimension where it was unveiled in material creation as
the original plan for Her Temple.
The work of the Supramental line
has now reached the Third stage, the realization of the INDIVIDUAL Soul.
That same secret force, which had brought the Mother from France to join
Sri Aurobindo, introduced Patrizia Norelli-Bachelet to the Indian scene.
She arrived at the Pondicherry ashram just in time to assume her crucial
role in this evolutionary process. By this time, Sri Aurobindo had left
the earth and the Mother was over 90 years old. Many of her physical faculties
had begun to fail but on the inner planes she was hard at work and soon
to realize the greatest achievement of her life. Over the next several
years, the Mother occultly transmitted an entire body of Supramental knowledge
to Patrizia which would enable her to carry on this epochal work.
Enhanced by the achievements
of her predecessors and bearing her own gift of Supramental Time, Patrizia
Norelli-Bachelet has unveiled the signature of a new consciousness at work
in the world. She has provided seekers with a key of knowledge which grants
a direct experience of the Supreme within the physical manifestation. Her
work with Time and Vedic Cosmology offers for the first time, a non speculative
means by which the seeker can monitor his spiritual development and consciously
participate in the establishment of a Life Divine on the Earth.
Like Sri Aurobindo and the Mother
before her, the work of the Third represents a radical departure from the
traditions of the past and an entirely new spiritual paradigm. She has
developed a formidable body of knowledge demonstrating the evolutionary
character of of man's spiritual development. Liberation or enlightenment,
writes Norelli-Bachelet, does not end in an eternal and transcendent poise
as it is traditionally conceived, but follows the same principles as the
biological evolution, a progressive unfolding in time revealing constantly
new and fuller aspects of the Divine consciousness. In 1986, for a seminar
on "The Human Condition" held in New Delhi, Ms. Norelli-Bachelet
addressed this fundamental problem.
'For thousands of years sages,
saints, yogis, philosophers, and men and women of wisdom have described
the purpose of birth on this planet as simply a passage to a reality beyond not only our planetary home but entirely out of the cosmic dimension. The
course our civilisation has taken therefore can be directly connected to
this factor ...lamentably, it is men and women concerned preeminently with
the spiritual well-being of mankind who have contributed most to this situation,
either by encouraging the faithful to live rightly and morally - but only
for the purpose of reaching 'heaven' after death; or else by subtly and
more often unknowingly consolidating the perception of an untransformable,
irredeemable material creation into which the soul and spirit of the human
being has fallen and out of which some form of escape must be found in
order to know truth in its transcendent, pristine and uncontaminated purity...'
She goes on to explain the implications
of this nihilistic view of the material creation.
'...This denial [of life] coloured
all our perceptions and gradually moulded every pattern we evolved for
the regulation of our individual and collective life. And what we are faced
with today is simply the ultimate display of that denial and negation of
life. The human being has carried the formula of this negation to its fullest
extremes: What was seen as the highest spiritual poise has been
carried over to the material realm, or the stage upon which all the ideals
and more ethereal concepts of humankind are played out; with the predictable
result that now science has furnished the race with the ultimate powers
for its own destruction. If the only purpose of life on this planet is
to escape it somehow, never more to return, then we are wholly justified
in seeking means to destroy this springboard base as the ultimate and conclusive
Ms. Norelli-Bachelet describes
the evolutionary response to thousands of years of life-negating spirituality
as a collective movement toward a new condition of consciousness, an integral
transformation characterized by a new kind of 'seeing'.
'...This clearly is the perception
that must change if at all a new species and a new world order can safely
take their place upon the planet for which they are destined. This calls
for a complete readjustment of 'the lens of our seeing', precisely our
'instrument of measure' whereby the Earth comes into focus not as some
eternal, irredeemable Hell that a chastising Creator has condemned us to,
but rather the planet that serves a noble purpose in the cosmic order.
This purpose is to evolve continuously higher and better forms of life.
At present the human being is in transition toward a new condition. The
breakdown we witness about us, inclusive of the marvels of technology that
the human mind has brought into being, is an indication of that new order
that is arising. But for this to occur, the orientation of our quest and
its consequent goal based on a truly new perception of the higher
reality must shift. The direction must cease to be otherworldly,
no matter how camouflaged this may be. The answer lies here on Earth -
but transformed by the power of a new 'seeing'...'
Patrizia Norelli-Bachelet, 'The
Emerging Cosmos', 1986
In her books and articles Ms.
Norelli-Bachelet describes the principles of this evolutionary process
in a new cosmological paradigm. The primary feature of her cosmology and
the character of its newness lies in its recognition of the power of Time
as the driving force behind the evolution, continually pushing mankind
toward a higher stage of development. Her realizations concerning the nature
of Time are based upon a direct experience of an objective order which
she has extended into a cosmological framework known as The Gnostic
Circle. When its cosmological principles are applied to our contemporary
society it demonstrates an evolutionary readiness to leap beyond the limitations
of our present mental species into a new world order.
'The Gnostic Circle is merely
the combination of the zodiac - the occult circle which contains the knowledge
of the evolution - and the structural pattern of the solar system. The
Circle of 12 is the zodiac, and the Circle of 9 is our actual solar system,
each orbit representing one year of Earth life. The joint harmony of these
two, superimposed or synthesized in one circle, is what constitutes our
key to the evolution and flowering of the seed of the Spirit. In fact we
can say that the Gnostic Circle is mainly for this purpose: it shows mankind
the ultimate and ideal perfection that can be attained during this particular
phase of the evolution, during this great transition point from animal-mental
to the more divine mankind.'
Patrizia Norelli-Bachelet, The
Gnostic Circle, p. 159, 1975
One of the most important themes
throughout Ms. Norelli-Bachelet's work and the essence of its 'newness'
is her emphasis on the 'Act of Becoming' as the 'Supreme Principle of Creation'.
This view represents a revolutionary departure from most spiritual paths
which considered a timeless state of 'Being' to be the highest possible
realization. Using the example of Indian philosophy she illustrates the
profound difference between these two views and explains their impact on
the evolutionary process.
'pillar', 'support') of the Veda is clearly the Supreme Principle of Creation.
Yet very little is understood of Skambha. Moreover, it seems no one since
the Vedic Age has actually realised Skambha, though its eminence
stands beyond doubt. Today we consider the Brahman as the principle of
Unity and therefore the Supreme Principle, or the umbrella covering everything
else. The goal of all Indian spirituality is to attain that Brahman consciousness;
or to dissolve one's small 'self ' in that larger Self whose essence is
Brahman which transcends the lesser.
Yet Skambha haunts us. The sublime
verses of the Atharva Veda leave little doubt that the composer of the
hymn had realised Skambha intimately and confirmed it to be the foundation
of creation - the 'fulcrum' as one researcher has called it.
The new cosmology of the supramental
yoga clarifies the matter. Brahman is THAT in its transcendent form
(9); Skambha is THIS in its immanent form (0-1). In between stand
two powers/principles, 6 and 3. They represent the process whereby THAT
In ancient times (Skambha) was
known, realised. But at a certain point, when the realisation had become
commonplace, shall we say, transformation of THAT into THIS was superseded.
The realiser leapt from unity to unity, as it were. As a result, the intermediate
passage fell into obscurity and was soon considered irrelevant. The Brahman
was known to permeate everything, but how it had become the all
was a mystery. The Multiple therefore lost its direct and immediate touch
with that Unity and the cleavage between THAT and THIS was complete.
We pick up the threads of this
development today, some two thousand years later, and must reconstruct
that very process, that very passage, if at all we are to understand anything
of reality in its true nature and divested of the falsifications brought
about by the limitations of our perceptive capacity which suffers from
seepage of energy required to carry out the process. The immediate
problem the human being faces in attaining that increased capacity is precisely
one of concentration, accumulation of energy to serve as fuel. The transformation
of the human species to a higher echelon requires knowledge of the process
whereby THAT becomes THIS. Failing which, essential features of the experience
are not CONSCIOUS; hence no concentration and immobility accompany the action.
The common perception in spirituality
today is that it is all 'one', all a 'unity'. But there are different aspects
to that 'one', that 'unity', which we ignore and our ignorance is therefore
stamped on everything we do, everything we create; on the whole of our
civilisation. A simple means to illustrate, though the connection may appear
far-fetched, is cheese. We know that the underlying essence of cheese is
milk. This is its substance, its foundational base, its unity principle.
But milk (unity) is not cheese. Something else intervenes to alter that
essential unity while ever retaining the original substance. That 'something
else' is the process whereby milk becomes cheese.
Likewise, THAT, the Absolute
or Brahman, is the overall Unity. While retaining that essentiality, something
occurs to embed that principle, that essence in creation, for which
reason alone the yogi can proclaim that 'all is one'. Yes, it is one,
but THIS is different from THAT. The process is the Becoming. Hence [the
philosopher-sage] Sri Aurobindo can rightfully state that to become is
the highest truth of our existence. We are the process. Material creation
is Brahman becoming Skambha, the 'point' of itself. The process is the movement of THAT to transmute it to THIS. Hence in the Brihadaranyaka
Upanishad the Horse and its speed is the great symbol of this act of Becoming.
The Horse is indeed Agni, first of the Vedic Gods and foremost figure of
all the hymns. He is that first point of space, the coming into being of
which requires two cosmic powers: contraction and expansion. And these
are in turn the 6 of the new cosmology, who compresses That into
the point, or who creates conditions for the compression; while the 3 gives
it birth or creates the bridge from plane to plane for the manifestation
of That. The 6 is rightfully speaking the Mother, the Cosmic Womb. She
is the great Placenta which feeds the process, whence all energies are
drawn. The 3 draws from that womb and carries out the labour, as it were.
In our material creation, in this particular 9th Manifestation, it is therefore
that harmony of 9 that sets the tone, similar to a human gestation.
What had been missed throughout
the thousands of years of the Age of Pisces are the details of that operation,
that passage. Thus, in the final stage of the Supramental Descent, it is
necessary to live and to explain the process of this Becoming.
The Third thus defines and adds precision to the process.
She 'puts each thing in its place'..."
Patrizia Norelli-Bachelet, The
Vishaal Newsletter, Vol. 8/5 Dec. 1993
The problem of a perceptual split
between Spirit and Matter as illustrated in these passages is not exclusive
to Indian spirituality. It exists today in all of the world's spiritual
traditions and is the principal cause behind the rise of a 'religious consciousness'
which has lost touch with real spiritual knowledge. The dilemma of modern
religion is that it struggles to maintain a position in the present which
is wholly conditioned by the perceptions of the past. Since it has no immediate
knowledge of the Divine within the physical manifestation, it must organize
itself and its followers around traditional beliefs and dogma which insist
that man's ultimate salvation lies beyond the material world. As a consequence,
birth on earth became equated with the fall of the soul and this life-
negating view gradually began to influence the more secular aspects of
and Modern Science
In the field of the physical
sciences for example, which deals specifically with measure and the material
realm, modern physicists hope that they will eventually discover a complete
unified theory which will describe the nature of matter, the relationship
between consciousness and cosmos and the order of the universe. What holds
scientists back from a full understanding of these critical questions is
the influence of an 'old' spirituality and its ignorance of the process
of creation. Ms. Norelli-Bachelet's cosmology goes to the heart of the
creation and proves conclusively that order and organization in the material
universe are only possible because of contours, limits, and boundaries;
or the space within which the Time energy evolves from an initial involution
or compaction into the seed of itself.
'If we wish to formulate a succinct
albeit unorthodox definition of a cosmos or a cosmic manifestation, it
is surely the act of putting boundaries on the Infinite. A cosmos comes
into being by virtue of this action of setting up boundaries, limits, and
confines. Within that, once the Boundless is closed within boundaries,
the energies thus enclosed experience a process of ordering... Order arises
because of limits, containment... '
The most important feature of
this process of ordering, says Norelli-Bachelet, is the emergence of a
'center', out of which arises an 'axis'. And it is this axial alignment
which, when a certain threshold is reached, can hold or gather systems
to itself, be this a Cosmic, Universal, or Galactic Solar system or a nation,
race, or individual.
'...thus a cosmos is a body.
Likewise, each form in the universe is a cosmos within a cosmos. But more
specifically the human being is a microcosm equal to the macrocosm in that
he or she houses a soul, or a centre which holds this cluster of energies
together. The body is thus a precious vessel that serves to set boundaries
within which this amalgam of energy may find a field appropriate for the
act of harmonisation, or ordering. Hence the unveiling of that soul-centre
is undoubtedly the single most important attainment in the lifetime of
a human incarnation...'.
Patrizia Norelli-Bachelet, 'Supermind
and the Language of Gnostic Symbols',
The Vishaal Newsletter, Vol. 9/3, August 1994
This means that all creation
evolves from a singularity or 'center' out of which emerges an axis which
then produces a boundary be this of a cosmic, global or individual system.
All have boundaries within which Time evolves through the nexus of a 'center'
or Soul. In order for scientists to recognize and accept the reality of
this 'center' and its nature, quality and specifics, they would be obliged
to recognize that same 'center' or Soul as the core of themselves and by
extension, the human being. What we see instead is the undermining influence
of a misaligned and truncated spirituality which denies the soul and fosters
the view of an irreconcilable polarization of Spirit and Matter. In the
language of science, an excellent example of this bipolar influence may
be found in the work of the late David Bohm, a leading theoretical physicist
who developed the theory of the 'Implicate and Explicate Orders'. In his
work, Bohm postulated a relationship between the Spiritual and Material
dimensions, but what is significantly lacking in his theory is the means
to effectively link the two and this is due to the fact that he, along
with most other scientists, continues to be influenced by a 'spirituality'
which basically denies Time and hence the Individual Soul. In this sense,
Science can be said to be facing the same crisis as spirituality and must
make a definitive leap into a new integrative paradigm in order to experience
a meaningful continuity of existence. Ms. Norelli-Bachelet's cosmology
addresses this issue directly because she has dealt with what, for centuries,
has been disconnected from traditional spirituality, the question of Time
and Measure. Her cosmology discloses the deepest truths of Reality which
include the Being as well as the dynamics of the Becoming of that same
Being. TIME, says Ms. Norelli-Bachelet, is the vehicle, the medium for
the Absolute or Supreme consciousness to be and to become and it is knowledge
of this principle which integrates the Spiritual and Physical dimensions
and makes it possible for one to achieve a harmonious state of Becoming.
'It cannot be denied that Time
is a major feature of our material universe. In consequence, it stands
to reason that when spirituality decides that the universal manifestation
is unreal and illusory, Time is immediately shunned and the seeker is required
to go ‘beyond time’, i.e., to the experience that appears to obliterate
Time. Conversely, if we are engaged in a path that seeks a transformation
of matter and an experience of the highest planes of reality in this material
creation we are obliged to accept the instrumentation of Time. Furthermore,
we must seek a means or a key by which Time itself becomes the element
utilised in the gestation of a new and superior consciousness-form in the
material creation. Hence a new harmony of time results, the essence of
which is contained in the Gnostic Circle.'
Patrizia Norelli-Bachelet, The
New Way, Vol. 3, 1983
Fortunately there are some theorists
who recognize the problem and while they do not have specific answers,
they have nevertheless agreed that the next great paradigm shift in science
will be a cosmological revolution, because Cosmology, once the mother of
all science, describes the principle underlying order and organization
in the Cosmos and must contain the foundations of a grand interdisciplinary
unified theory of reality. Ms. Norelli-Bachelet's Gnostic Circle defines
that cosmological order and the proof of its integrality lies in its ability
to cover all fields from molecular to chemical to organic, even the development
of life, and mind.
By articulating the principle
through which 'That' becomes 'This', Ms. Norelli-Bachelet reverses the
long-standing perception of Time as the destroyer and presents mankind
with an entirely new awareness of Time as the integrative mechanism by
which a Divine purpose is expressed in the world. It grants the individual
a direct experience of the Supreme within the physical manifestation along
with the understanding that knowledge of a Divine purpose is essential
to the further development of life on earth.
Aeon Centre of Cosmology
In addition to applying the principles
of Cosmology to the pressing questions of modern science, Ms. Norelli-Bachelet
has demonstrated these principles of knowledge in a variety of other fields
including mythology, history, sacred architecture, and music. But the most
enlightening application of these cosmological formulas is in the everyday
operations of her farm in southern India. She has lived since 1987 at 'Skambha', where she conducts the operations of the Aeon Centre
of Cosmology. Aeon Centre is a microcosmic laboratory where she observes
and records for publication the direct collaboration of Material Nature
acting to unveil a new principle of order in the world. The Centre is a
research facility or field within which the formulas of her cosmology are
applied to the animal population and everyday farm operations. She describes
the animals involved in her work as being the perfect instruments through
which the Divine Powers can operate because they have no egos to interfere
with the process. In keeping with the ancient Vedic symbology, Cows and
Horses have become the first subjects of her applied cosmology because,
for seers throughout the ages, they have embodied a connection with Time
and the Divine Measure of the Year. They also reflect something of the
split between the divine realities which they represent.
'The Cow is the Light - 'go'
in Sanskrit, or ray (of sunlight). But this cow/light is unformed, spread
out, unmaterialised, so to speak. In other words, it is primordial Energy
out of which or with which the material universe and all things therein
are made. The agent for this action is the Divine Maya, the Vedic formative
power of the Absolute.
On the other hand, the Horse
is precisely that formed product. For this reason these symbols, - Cow
and Horse - go hand in hand. They can never really be separated in the
language of symbols for the true Knowledge. But in India they have been
separated for all practical purposes. The emasculated condition of the
ancient Dharma is reflected in the fact that only the Cow is actively worshipped.
The Horse (and by consequence the vir [hero] energy) is relegated
to a secondary position, if at all it is given any consideration. The reason
for this lies in the distortion of the spiritual experience in ages gone
by. Today it claims to be 'vedic' but in name only: the essence of the
experience has been lost, for only the dematerialised Energy, or
the Spirit, is sacred. The rest, all the things of this material universe are now 'maya', or illusion. Not the divine Maya of the ancient
Veda, but Shankara's undivine, veily and murky interfering substance. Simultaneously,
with the increasing chasm between Cow and Horse reaching a culmination
in our times, the Horse lost all connection with the Cow. In other words,
the Cow, 'up there' was fine; down here it was all too unruly, wild and
unredeemable: Matter was something to shun, that materialised Energy lost
its sacredness and fell into the realm of the profane.
We do not have to go far afield
for confirmation of these facts I am presenting because this same truth
is preserved in the Brihad Aranyaka Upanishad. This Upanishad begins with
the description of the universe in the form of a horse. It may be
pointed out that this particular Upanishad is one of the oldest, hence
closest to the ancient Vedic spirit wherein Agni, that supreme symbol-godhead
was often described as a white Horse; and in this form he was the divine
Usha's vahana, [carrier] as she ushered in the Dawn - of the day,
of the year, of the age.
It may also be pointed out that
these introductory 'horse verses' are often left out of translations and
commentaries. It becomes rather difficult and embarrassing when those old
chaps get so explicitly pagan.
Mention of Usha, the divine Dawn,
brings us to another formidible truth of the Brihad Aranyaka. Time is mentioned
therein as 'the breath of the Horse sacrificial'. The divine Measure
(or Maya) of the Earth is the year. Thus Cow and Horse in their combined
symbolism represent the sacrificial Year. Time gestates that Energy (Cow/Light)
and forms are thereby evolved, imbued with prana (the 'breath' of
the Horse). The destiny of all living things hinges on this cosmic process.
Thus Cow and Horse are EVERYWHERE in the macrocosm and in the microcosm.
The only problem is that in our times the connection between the
two has been lost - hence the prevalence of a very divisive, separative
consciousness throughout - even in the Godmen who themselves have lost
this connection and continue repeating what are now just vacant phrases,
though hallowed they may be. They must be instilled with that breath once
Patrizia Norelli-Bachelet, 'The
Cow and Horse as Vedic Symbols', 1990
These profound Vedic symbols
represent the depth of the work now taking place at the Aeon Centre whose
guiding principle is expressed in it's motto: 'The Symbol is the thing
Symbolised'. At this level of observation Ms. Norelli-Bachelet's work with
these two animal symbols goes far beyond their utilitarian value. It represents
a new way of 'seeing' in which animals represent something of universal
importance which can be applied to the way cultures are formed and function
and which reveal the deepest principles of their organization. Events which
might seem ordinary to the uninitiated observer such as the timing of conceptions,
births and deaths of the cows and horses have served as a means to define
the details of a new evolutionary blueprint. The animals participating
in this process as symbol powers, reveal again and again the presence of
a force controlling the entire play of circumstances in which the explicit
collaboration of material nature can be objectively observed. Ms. Norelli-Bachelet
recounts something of the role the Cow and the Horse have played in this
'On 30th July 1981, the first
cow was given to us. She was a sort of Kamadhenu - the primordial Cow,
mother of the entire bovine race, according to the Veda - but of a singularly
different order. The special role she was to play in the yoga manifested
in a harmony of time in conjunction with the zodiac, beginning with the
very day she entered our midst. But in 1981 still nothing of this could
be appreciated. Six months exactly, to the day, had to transpire for the
first clear glimpses of the equivalency to become understood. Thus on 30
January, 1982, a horse was given to us - a thoroughly unexpected addition
to the group work. Since there was no intentional human control over these
unplanned and spontaneous selection of dates, it was evident from the beginning
that the meaning they held was in the 'control' of the Supramental Shakti
[power] and that therefore we had to be attentive to the role these animals
were meant to play, if any at all. And having already had a decade of experience
with the workings of this 'controlling Agent', the exact six-months synchronization
of the arrival of Cow and Horse made me immediately understand that they
were part of a process and that time itself would unfold the rest. Indeed,
this was the case.' 'Animals
in the Emerging Cosmos II, the symbol is the thing symbolised'.
Vishaal Newsletter, Vol. 3/5, Dec. 1988
As a result of her research at
the Aeon Centre, Ms. Norelli-Bachelet has published some of the most important
and original works of Knowledge since the sages of Vedic India. Her work
with these symbol creatures has provided a body of knowledge which has
allowed her to unveil the inner meaning of some of the world's most obscure
and profound spiritual texts including the ancient Veda and the Revelation
of Saint John the Divine. Significantly, she is one of a handful of seers
in thousands of years who has been able to pierce the mystery of these
ancient texts and publish their original meaning. Her ability to accomplish
such a formidable task derives from the yogic faculty of 'seeing'.
In the field of Epistemology
which deals with modes of knowledge and perception, it is agreed that the
ability to 'see' is the rarest quality of human consciousness. Yogic vision
or 'Truth-Seeing' goes far beyond mental representation into an integral
perception of 'what is' wherein the symbol is precisely the thing symbolized.
Patrizia Norelli-Bachelet is one of those rare individuals who has the
ability to 'see' and she has used her gift to articulate the most important
issues of our time. She has pierced into the core of the collective chaos
of modern civilization and has exposed the root cause of its problems.
Ms. Norelli-Bachelet has proven beyond all doubt that the malaise, purposelessness
and confusion which define our modern world is the direct outcome of our
past mystic and spiritual perceptions. Furthermore, she is the only person
in the world today willing to address this issue and offer real answers
to our present evolutionary dilemma.
A fundamental application of
her cosmology and further testimony to the authenticity of her realization
is Ms. Norelli-Bachelet's work with mythology. Her insights into the depths
of reality originated in a mystical experience identical to the classic
mythic visions of the past. She writes of this experience:
'I was suddenly flooded with
inspiration for a book on astrology of a totally new order, like nothing
that had ever been written on the subject. Images began to take shape before
my mind's eye of a fantastic journey through the zodiac. The vision I had
developed of the zodiac in my first book was now to be presented to children
in allegorical form, where all the significances of the signs would be
personified in figures in a land of fable in the manner of a fairy tale.
I was overtaken by this flood of inspiration which took hold of me and
kept me in a state of rapture for the entire month it took to write the
book. The story was as if projected on a screen in my forehead, between
my eyebrows. All I had to do was to follow this projection and record what
I 'saw'. The stream of images was so powerful and consistent that for the
period the influx was on I could do nothing but give in to this force and
allow myself to be transported into the magic world of fantasy, an experience
unknown to me until then.'
Tenth Day of Victory, 1994
The influx of inspiration which
she experienced took the form of a journey through the zodiac which she
entitled, The Magical Carousel; perhaps the only contemporary 'Cosmic Myth'
of our time. It is written in the classic zodiacal language proper to all
mythology which describes the primordial form of circular or sacred time.
Like all myths, its value lies
in the ability of the individual to identify the archetypal structure expressed
in the story with the deepest existential dimensions of himself. When this
is done, an unveiling begins, allowing him or her to see that order which
is always present though hidden from view. It is precisely this 'seeing'
which makes possible the transformation of an individual from one mode
of being to another. As one is able to follow the passage of his own life
through the cosmic process described in the myth, he gains a new orientation
in life. He discovers within himself a 'center' which has a cosmological
value equivalent to a sun. When this psychic dimension is realized, the
individual becomes fully aware of his connection with the cosmos and sees
the Divine evolution reflected in his own passage through the cycles of
archetypal time. From this perspective the world becomes intelligible as
order, making it possible for the individual to rise above the profane
world and experience the real truths which stand behind the play of forces
and drive the evolutionary process.
In her work with the mythic stories
of ancient India, Ms. Norelli-Bachelet relates the principles of her cosmic
realization to the classic cosmogonic myth known as the, 'Churning of the
Milky Ocean at the Dawn of Time'. It tells the tale of an act of churning
which results from the eternal struggle of two powerful forces, the gods
and the titans. The churning takes place on the back of a tortoise upon
which the god Vishnu conducts the operation. The churning myth illustrates
the 'alchemical' process between two opposing forces which generates the
passage from chaos to cosmos. The most important aspect of the churning
tale is the creation of an axial alignment, a stable point around which
the dynamic motion occurs. In the process of churning, treasures emerge
like butter rising from the working of the cream. Gifts appear which can
only come into being through the dynamism of the creative process. Alchemically,
this means that at the core of mass it is Time's energy which can be found
and then released and this is what permits the 'treasures' to arise.
'The [Churning of the Milky Ocean]
myth is concerned primarily with establishing the central role of the Axis
in creation... For this is the meaning of the myth; it is the birth of
that which moves, and hence of Time as it evolves in our material universe
from the seed of itself. This simple tale in fact sheds light on the very
structure of form. Indeed this, it must be stated, is the purpose of the
myth. And this feature pertains to macrocosms as well as microcosms. It
pertains as well to the primordial age as well as to the stages of cosmic
evolution well beyond the so-called 'Big Bang'.
'But was there ever any such thing
as a Big Bang? According to the myth, creation did not come into being
by anything of the sort, and especially not through any process of collapse
of energy. It was simply the emergence of an axis and then the conspiracy
to set that 'churning'. That the myth refers to the elaboration of the
physical components of our universe is obvious from the fact that it adopts
the symbol of churning the Milky Ocean or the Milky Way, and then from
this motion gradually the treasures arise as butter would from the curdled,
churned creamy substance.
'Science must then ask what the
nature of an axis is and what are its origins. We are of course aware that
macrocosmic bodies do indeed posses axes and that they 'churn away' around
their fixed poles. But how did this come into being in the first place?
We seem to take for granted that axes always existed or that in some way,
unknown to us, they arose simultaneously with the first crystallized substance.
This hypothesis may not be sufficient to understand the nature of our physical
dimension because as the ancient Vedic Seer realised in the dawn of history,
the discovery of the origin of an axis is essential both for the proper
understanding of the cosmic process and evolution, as well as the evolution
of smaller bodies and finally the human species. Given this central importance,
the axis is found in all cultural expressions which can trace their roots
to that original Vedic act of seeing.'
Patrizia Norelli-Bachelet, Culture and Cosmos',
The Vishaal Newsletter, Vol 8 /2, June 1993
This discussion of the mechanics
of creation is particularly significant in light of recent scientific discoveries
which refute the principles of the so called 'Big Bang'. Astronomers and
astrophysicists have discovered certain celestial bodies which are now
confirmed to be older than their original estimates for the universe itself.
As a consequence, scientists are rethinking their creation theories and
looking for a more comprehensive explanation of the origins of the universe;
one in which science and spirituality can find some common ground. Ms.
Norelli-Bachelet has foreseen this revolution in creation theory and regards
these new integrative breakthroughs as a natural consequence of the Supramental
'Supermind is the faculty that
is now changing the human being's capacity to observe and measure.
What before in both science and spirituality could only be expressed in
terms of paradoxes and irreconcilables, can now be perceived in a vastly
truer light. Mind indeed deforms the experience when it is used as the
highest instrument of perception. And in both approaches Mind has been
the tool, with its resultant language, insufficient and inadequate to express
the higher reality in anything better than paradoxes. With the advent of
Supermind this limitation is no longer felt; and with it comes the perception
of the true nature of creation - in particular with respect to that which
moves and hence to time and matter.'
New Way, Vol . 3, 1983
Foundations of Archaeo-Astronomy
Since Ms. Norelli-Bachelet's
theories are based on a principle of order and organization which sets
each thing in its rightful place, another fascinating application of her
cosmology is the archetypal unfolding of world history. When the principles
of the Gnostic Circle are applied in a historical context one is able to
move beyond the chaos of linear historical time into an experience of sacred
or cyclic time in which our collective past becomes revealed as a 'Theophany'.
Not in the general sense as the philosopher Hegel suggested, 'that the
whole of history occurred as it did because the Spirit so willed it', but
in the specific order of things which reveals the timing, structure and
purpose behind the Divine Will unfolding through the ages.
An example of cosmology applied
in a historical context is its ability to pierce the long standing mysteries
surrounding ancient civilizations and unveil the meaning and purpose of
their high culture and sacred architectural structures.
In 1995, The Learning Channel
aired on its "Discovery" series, a documentary based on recent
developments surrounding the origins and age of the Egyptian Sphinx and
the Great Pyramid. A team of scientists including Graham Hancock, Robert
Bauval and writer- Egyptologist, John West, appeared on the program to
discuss their recent discoveries about the early Egyptian culture. Through
the presentation of their evidence they refuted the traditional premise
that Egypt suddenly appeared around 3,000 BC, the product of a stone age
culture, who with crude tools and a primitive technology built the monuments
which stand today on the Giza Plateau. These researchers presented fact
after undeniable fact including historical data from the 'Abydos King List'
as well as erosion studies on the Sphinx itself, proving scientifically
that the Egyptian culture and its monuments are much older than previously
believed. Using computers to analyze the structure of the Great Pyramid,
they concluded that it was the product of a highly advanced civilization
which had knowledge of higher mathematics and an as yet unknown technology.
The Great Pyramid itself is a
highly sophisticated cosmological structure which, as Ms. Norelli-Bachelet
points out, was built exactly on the geographical point measuring 30 degrees
longitude by 30 degrees latitude, and perfectly aligned to the four cosmic
directions (The New Way, Vol. 2, Chapter 12). Hancock, Bauval and West
unanimously agree that the sages of ancient Egypt must have possessed a
knowledge and wisdom far beyond what we know today. Their culture was based
upon a profound understanding of the celestial harmonies which is also
included in their complex mythology. These scientists agree that nothing
of this advanced culture will ever be properly understood without a thorough
knowledge of cosmology and the archetypal cycle known as the 'precession
of the equinox'. Their conclusion, based on empirical, mythic and cosmological
evidence, is that the civilization which produced the Great Pyramid and
Giza Sphinx lived around 10,500 BC in the Age of Leo. They further agree
that these ancient structures, like all forms of sacred architecture, are
cosmogonic monuments which commemorate the time of creation. In the case
of the Egyptian myths, it was 'Tep Zepi' or the primordial time when Osiris
created the world.
Over twenty years ago Ms. Norelli-Bachelet
wrote the following discourse concerning the meaning and purpose of these
ancient Egyptian monuments. Her statements are based upon a cosmological
blueprint which uses in its historical application an evolutionary paradigm
based on the precession of the Equinoxes. It is known as the "Map
of the 12 Manifestations". Each periodic 'Manifestation' of the twelve
consisted of 6,480 years, and the full circle of 12 contained a total of
77,760 years. It was this discovery which enabled Ms. Norelli-Bachelet
to gain precise information on the nature of the archetypal influences
playing themselves out in certain cultural metaphors.
'In this (Cosmic) revelation
the most important discovery is that it clarifies the riddle of the Giza
Sphinx. As can be seen, the count of the Yugas (Ages) hinges on the 0 degree
Leo point, and consequently on 0 degree Aquarius as well, since the equinoctial
axis cuts through the zodiac from one sign to its opposite. This is precisely
the Giza Sphinx: A Man (Aquarius) with the body of a Lion (Leo). And this
marvellous monument has silently been revealing to mankind throughout the
millennia the precious knowledge of the Satyayuga, the Age of Truth which
would begin when the precession of the equinoxes had passed for the last
time over the 0 degree Leo point in our great Circle of 77,760 years. This
occurred 8,640 years ago before the beginning of our 9th Manifestation,
the time in years of the seconds of the kaliyuga, numbers that once again
recall the diameter of the Sun, ruler of Leo. Thus from that point to our
times...there is one measure of time, or a 'kaliyuga'. Our 9th Manifestation
is the epoch of the unveiling of Truth...
In this way an accurate connection
has been made between the knowledge of prehistoric Egypt, historic Greece,
and India of our 9th manifestation. Above all, the student can reflect
on the magnificence of the Sphinx and the Great Pyramid, monuments which
the sages of old left for the coming races, wherein the knowledge of humanity's
destiny would be contained and preserved, and whereby man would be able
to follow the course of his progress and understand that the Cosmos of
which he is a part is a perfection, and that he is destined to become a
vivid embodiment of that Perfection. The manner in which they have preserved
the knowledge is the simplest of all, a mere triangular form which would
reveal the way the circle is divided in order to understand Space and Time
- four sections of three - and the sublime symbol of the Sphinx which is
the message of the Age of Truth.* The Sphinx was built precisely at the
time the precession was passing over or within the vicinity of 0 degrees
Leo, carrying humanity into the Satyayuga some 10,800 years ago.'
Gnostic Circle, P. 64-65, 1975
Because of her profound knowledge
of the significance of ancient cosmological structures, Ms. Norelli-Bachelet
is considered one of the world's leading authorities on the subject of
sacred architecture. In this field she has made use of a contemporary plan
of a Temple and has applied its cosmological principles to present what,
from ancient times, has been known as a model of the universe. Egypt, Greece,
Pre-Colombian America and India have built cosmological temples, a microcosmic
space which can, with the correct knowledge of the laws of correspondence
and equivalency, provide seekers of truth with the key to the harmonies
of the cosmos, applicable to the evolution of consciousness of the species
on this planet. But unlike what was done in Egypt, this contemporary temple
- model of the universe - deals mainly with time and processes of energy
transformation utilizing time as the agent for this accomplishment. Her
book, The New Way, Vols. 1 & 2 goes deeply into defining this
temple plan as a womb of knowledge from which it is possible to receive
the most essential information about the earth's journey into the future.
It records the descent of the Supramental Consciousness and the fundamental
elements of the evolutionary shift now taking place on our planet. In a
treatise on sacred architecture Ms. Norelli-Bachelet explains the origins
of this contemporary temple design:
'Temples when they are seen and
accurately translated carry with them a formidable power of transformation
because they are the symbols indicating a readiness of the birth of a new
world. They resonate with the evolutionary being of the planet, and rectify
an exact record of the earth's history in terms of its spiritual destiny
as it unfolds in time. In such a seeing the transcription of the laws and
principles governing a higher plane can only be carried out by a seer of
an extraordinary order. Such was the Divine Mother of the Pondicherry ashram.
Her seeing resulted in a vision of the highest order of sacred architecture
that has yet been revealed. The key to Time is contained in the inner room,
and the secret formula is given in its measurements. It comes from a plane
of truth and reflects an entire system of knowledge whose major characteristic
is unity. No one measurement or element can be isolated from the others
because the entire structure is an integral perfection.'
'What is wrong with Matrimandir'
She goes on to discuss the salient
features of temple architecture and how its cosmic meaning translates widely
into art, music and dance.
'I doubt that it is possible
to find an architectural form which reproduces in stone with such exactitude
the deepest essence of a philosophy as we find in the Hindu Temple. Every
aspect of the structure illumines the profoundest contents of the Veda.
Insofar as the axis is the most important feature of the structure, along
with and correlated to its alignment, I shall discuss this aspect of Vedic
sacred architecture in depth. In so doing the purpose will be to highlight
the precise manner in which these paramount features of the art have been
carried over into our times. This transposition involves not only the Mother's
vision of a contemporary version of the ancient Seeing in precisely the
plan of a temple, but also a certain mythological content with its equally
exact symbolism. For the two go hand in hand in the true Act of Seeing.
The main focus is on the central
axis of the temple and around that 'churning stick' the mountain takes
shape. The Hindu temple is thus a most exact description of one of the
most important of all Puranic myths, the tale of the Churning of the Primordial
Ocean. Each Hindu temple, constructed anew today or standing in our midst
from antiquity, reproduces this tale...
Thus that axis is the pivot of
Mount Meru, the churning stick with the serpent Vasuki wrapped around and
tugged at by the Asuras and the Devas, the titans and the gods. Again,
this appears to be a simple tale, primitive and quaint. Yet I am obliged
to state that it contains the highest content of cosmological knowledge
of our Age. And furthermore, that it is practical and applicable. On the
basis of a comprehension of its multiple meanings we can discover our true
purpose as a civilisation founded on a Vedic content, and the role India
must play in this and the next millennium.
But this axis is not reserved
for temples solely. We find the same content in all the ancient art forms
of the subcontinent which are still practised today. It is found preeminently,
so easily recognisable, in Music where the drone [the monotone underlying
the raga] is the axis, or the silent Sound out of which all sound arises
and sustains itself. The drone is the churning stick, the immobile Centre
which supports the action and movement of the raga, which permits a controlled
expression to evolve...
...this [image of the axis] was
carried into all the other major art forms. In iconography it is especially
evident, but no less in dance. Bharatnatyam, for instance, is entirely
based on this fact: the function of axial alignment. S.V. Rajee Ranian
has mentioned this in an article on the subject of Indian dance in the
14.2.1993 Sunday Mail
'Indian dance seeks to depict
the perfect point or moment of balance along the vertical medium (brahmasutra),
so much so that all movements emerge from and return to the sama or point
of perfect balance akin to the samabhanga of sculpture. Indian dance concerns
itself with movements of the human form in direct relation to the pull
of gravity. No one has dared challenge or change this.'
Clearly, given the fact that
it is the same Mount Meru the dancer is called upon to reconstruct, and
that this is the essential message of the Veda, it is obvious that to be
faithful to this singular cosmic content the dancer must respect this feature
and indeed it cannot be changed.'
Patrizia Norelli- Bachelet, 'Culture
The Vishaal Newsletter, Vol.
8/1, April 1993.
In light of its universal application
Ms.Norelli- Bachelet's work cannot be classified as just another partial
teaching or philosophy so characteristic of New Age Spirituality but rather
an integral knowledge which truly unveils 'a greater face of truth'. Her
teachings are grounded in objective experience and founded on the principles
of the very cosmos which we inhabit. The most comprehensive account of
her vision for the future is contained in 'The Fourfold Victory' - the epilogue of her major text,
The New Way. Using the timeless symbols of 'city' and 'temple,' Ms. Norelli-Bachelet
articulates an emerging renaissance in human consciousness founded on the
principles of a new seeing.
The Fourfold Victory
The New Way of Being . . .
is the foundation of Truth that
must be the all-embracing, fundamental realisation of the new collectivity.
The initiate will be able to perceive the inner being of each person, of
each principle, of each created thing, and know the place that these hold
in the vast, the wide Totality. He will not impose a false dharma on another
but rather he will allow the inner light to shine forth, and his world
will consist of an infinitude of stars, each adding its own light to the
firmament of the new world, each occupying the correct place that corresponds
to it by the true inner law of things. All aspects of community life will
thus reveal their true purpose and function, and no shadows will obscure
their core-flame; no aspect will be neglected and in the new society a
sense of fullness will prevail, for the members will be conscious of the
Divine Mother's multiple creation and that the new city-consciousness is
a means for expressing the truthful and real nature of her Multiplicity.
The new way of Being will thus reveal the simultaneity of a harmonized
One and Many state of consciousness, for each member, in realising his
or her individual soul, participates in this way in the realisation of
the collective soul. This collective experience can only come into being
if the individual members are allowed a freedom of expression and offered
the conditions in which they may discover their true being. And in this
very realisation the collective soul arises in a spontaneous and effortless
growth. No member or aspect of the new society's life will be subject to
an imposition from without: all things must follow the true harmony of
life, which is a growth from within, an out-flowering from the seed-core.
This is Truth of Being, and this
is the sense in the concept of a shadowless world. It is not a world devoid
of contrasts, of Dark and Light. It is a world in which all elements are
harmonised and in perfect balance, where each thing finds its correct place
and does not cast shadows on the light of others. In such a world there
is no sense of inferiority, no cause for resentment, for envy, for jealousy,
because each member knows that he lives in perfect attunement with the
divine Will and has found the correct orbit of his inner sun, adding to
the glory of the Supreme and contributing to the revelation of Her universal
In the new community Truth of
Being will result in a just hierarchy, a natural Organisation of the work
in which there shall be no antagonism, and the presence, constant and effortless,
of a true sense of equality. This equality will be based on the realisation
that the Divine Mother's total creation cannot come into being unless each
member of the new community has realised the truth of his inner worth and
has understood that his participation, on the basis of a free and joyous
surrender, is one of the main pillars of the new world. In the gnostic
community the truth of the ancient caste system will be revealed, as will
be the truth of many aspects of life that were once based on high and real
principles, having their foundation in the truth of the cosmos, but which,
with the flow of Time, have suffered an unavoidable distortion and corruption.
These great truths of the divine universal existence the gnostic society
must reveal, the shadows that have enveloped these ancient lights the new
community must dissolve; and the world must be shown a new way of Being
that is based on an eternal Truth. Yet Truth of Being is not a static quality.
Its main characteristic is a constant growth, a continual revelation of
a deep-seated Perfection, and the member of the new society is the Eternal
Youth, ever young because ever involved in the experience of growth and
. . . the New Way of Oneness
is the foundation of a new seeing
upon which the gnostic world arises. Outcome of a new light in the Mind,
the vision of oneness is a seeing beyond dualities and the member of the
new society, equipped with this higher faculty, ever perceives the unity
that underlies the whole of creation. The transformed being is no longer
a prisoner of limited perception and his or her world does not nourish
itself on a half light or a shadow of reality. In the gnostic community
the Dark and the Light will find their place in a higher scheme and the
harmony of their interplay will carry the Earth to the experience of a
In the new creation perception
is never separative, never the outcome of an ego-centred vision; the key
to its existence is a seeing of relationships, by which means the thread
of a divine Oneness is ever woven through the fabric of the new society's
consciousness. On this basis a world of gnosis arises, whose actions are
sure and faultless because they are the outcome of a genuine knowing of
the inner truth of things. Blind faith, once a helper along the way, is
replaced by the certainty Knowledge brings and in the process many errors
are eliminated which were present because of the imperfections inherent
in an unseeing faith.
For the new society the whole
of creation is the Divine and is perceived as the oneness of Her being,
thus every part of life is seen in both the true light of itself and the
truth of its relation and place within the Whole. In consequence the activities
of the new society are rich and varied, for in his life the member seeks
to give expression to the multiple being of the Mother, but ever on the
foundation of the experience of Oneness. He or she sees the Mother in all
creatures, in all of creation; he sees that nothing is his own, that all
comes to him from Her, his sorrows no less than his joys, his restrictions
no less than his abundances. But he knows with an unfailing vision that
the new world's destiny is free of limitation and penury, thus any hardship
and restraint are only a preparation for the rise of tomorrow's sun.
The gnostic being sees the Earth
as one. He has risen above any perverted distinction in consciousness,
any corroded differentiation of caste or creed or colour of skin. Yet he
knows as well the worth of such distinctions and the role they play in
life upon Earth. Many are the notes that must be sounded in the symphony
of life; but these notes are not for the purpose of discord and division.
Rather, they exist in order to shape the supreme Harmony, and when the
true Harmony is perceived in its totality, then the equality of all the
notes is revealed, then only can we say: all men are equal, all are children
of the Divine Mother. The incomplete vision results in an accentuation
of differences, the result of which in a society is the rise of an incomplete
culture and political system, and degenerates into the formation of castes
or classes which survive on the basis of antagonism and not complementation.
To avert this trend a classless society is brought into being, which, however,
fails to express the full body of the Divine Mother.
Yet this is a first step along
the new way, and only a first step. The new community will show the Earth
societies the way to a true division of communal life, based on the integral
seeing and the lived experience of Oneness. In this new world classes come
into being in a spontaneous outflowering, each one contributing his inner
light to the total creation in full awareness of his true destiny and place
within the whole. The new being reaches this state by a perfect attunement
with the Supreme Will. Ever and always he or she is conscious of the divine
Power inhabiting the vessel and all actions are known to be the result
of that supreme force. The member of the new society lives in a state of
sincere and luminous humility. When the realisation of Oneness is complete,
he knows that alone nothing is done, that all of Creation and created beings
are ever in a state of Oneness, that there has never been any separation,
and that it was only his blindness, the outcome of a divided consciousness,
that gave him the illusion of independent action and a perverted sense
The gnostic being is free, in
the Supreme, when his will is one with the Divine's. It is through this
realisation of Oneness that he becomes an instrument for the expression
of the Supreme's Freedom. Through this identification, and this alone,
the true spontaneity comes into being and each new dawn is a happy surprise
in the life of the new society. The realisation of Oneness on behalf of
the members allows the Divine Freedom and its consequent Spontaneity to
manifest, and the individual then enters a felicitous relationship with
God and an intimacy springs up between Creator and Created in which the
latter is shown the secrets of nature and universal being and the truths
of the ultimate Reality by a direct insight and experience. Each member
has a personal relationship with the Divine Mother, yet this individual
oneness, if it is true, does not conflict with the realisation of oneness
of the collectivity as a whole, for in realising the inner Divine the member
is shown through the point a perspective of the Whole and the Circle of
God is completed before his eyes when in the point the totality is perceived.
Indeed, each Point contains the
total Circle, and the circumference of the new society is built up of these
innumerable points, luminous suns that cast no shadows because they have
found their correct position in God's Time and Space. Discovering the core
of his inner Sun, the individual allows the Divine Grace to flow through
him and the entire community life is sustained by this heavenly essence.
Oneness is the foundation of
Light that illumines the path of the member of the new city-consciousness.
It is the power of a new seeing which eliminates all ignorance and falsehood
and establishes a consciousness that knows by direct experience of the
Truth, that sees by direct perception what to the ordinary vision is still
closed by the veils cast up from a divided being, that penetrates into
the depths of created things and fathoms the divine Laws and Rhythms upholding
all aspects of life. The initiate, in discovering the truth of himself
uncovers at the same time the truth of cosmic existence, and with a knowledge
that is sure and unfailing he permits the life of the community to be organised
according to the higher cosmic Laws. The collective realisation of Oneness
thus becomes the Divine Mother's experience of Harmony.
. . . the New Way of Love
is the outcome of a realisation
which the power of Harmony brings. When the individual realises his inner
Godhead and through that the divine source of all creation, he touches
the threshold of divine Love. Love in the new society is a power, and with
this power the gnostic being conquers.
The new way of Being is
the realisation of Truth which ultimately carries the new society to the
experience of Immortality. It is the discovery of the truth of Matter.
The new way of Oneness is the new light in and above Mind, and it
brings the new seeing and the new knowledge, the channels for the manifestation
of Truth. To this must now be added the new way of Love, for this is the
consummation of the third level of existence. In the true experience of
Love a power is born which serves the gnostic being as the most potent
weapon for the conquering of Falsehood. Love is the saviour; Love is the
sword of the Warrior; Love is the vital strength of the Hero extracted
from the luminous pool at the heart centre.
The member of the new society
is the Hero of the Divine Mother, he or she who has realised the height
of the vital being's expression. Power of the Hero is not a force of destruction
but rather one of joyous creation, because it is not nourished by the lower
nature. Power of the true Warrior comes from the realisation of Love, and
in Love alone we find the perfect equilibrium. The Hero derives his or
her strength from the heart, where the vital force finds its most complete
and perfect expression, as it is freed from the impulses of the inferior
being and transported into a realm of higher light. Then a power arises
which is the power of Love. The new way of Love is the Power of Love, the
tool that the Warrior is granted for the great transformation. It is a
power of action, of creation, based on a true harmony of being.... based
on a perfect Surrender.
Love is the sap of life that
permeates all existence. It is the divine solar pulse, to which all created
things and beings respond. Without Love there could be no creation; without
the power of Love there could be no evolution, no harmonious growth and
no consummation of the experience of Oneness.
The Divine Hero, member of the
new society, has surrendered his vital being to the Mother. He or she has
made the choice: no longer can the Hero be enticed by lesser pleasures
and satisfactions of inferior ecstasies. It is only the Divine Ananda that
can quench his or her thirst for love. The initiate Warrior has laid his
entire being at the feet of the Mother, and through Her alone does the
experience of Love come. This, he knows, comes from Her, and he accepts
nothing that does not bear Her highest vibration.
The vital being of the true Warrior
is given over entirely to the Divine Lover. But this does not isolate him
from his brethren. Rather the perfect surrender carries with it the true
psychic realisation, whereby the initiate relates to others on the basis
of a purified instrument, with each part of the being flooded by the light
of the soul. The psychic glow pervades the whole of the Warrior's existence,
and love is the major note of his collective life. When the individual
soul is realised there comes automatically the realisation of Love, and
there arises simultaneously the new power of Love. It is this power that
makes the member courageous and fearless and wholly given to the task of
establishing a life divine upon Earth. The experience of Love with the
Divine Mother is the initiation of the Warrior, the moment of transmutation
of his vital being. It is then that the soul takes possession of the life
forces and Power and Love join for the making of the real Hero.
Soul power is the weapon of the
member of the new society; a disarming sweetness emanates from the being
of the Hero who has undergone an initiation into the mysteries of the Mother's
love and has emerged with the vital force transmuted. The sweetness of
the psyche pervades the nature and permeates the actions of the Warrior
who, before conquering for the world, has conquered the demons of his or
her own inferior nature. This process is made easy and evolves in a natural
harmony when the member surrenders to the call of the Divine Lover, when
human love is sacrificed at the altar of the Supreme Ananda, and the Hero
serves as a high priestess in the temple of the Goddess, offering her entire
being and existence as a channel through which the Divine Lover's Ananda
may descend and fill the new Earth. All the members of the new society
are the instruments for the Supreme's love play, and through this central
Love they live the experience of collective Love.
No force on Earth can conquer
a power that arises from the realisation of such a Love. The Hero holds
this soul flame before him or herself, and the mighty sword of a transmuted
vital energy is the power that cuts through the jungle of darkness and
opens a path for the world to a luminous City/Consciousness of Light and
. . . the Integral Way
is the fourth poise, and it is
the force of crystallisation which makes the realisation solid and whole
and gives it permanency in Time and indestructibility in Space. The integral
way is the way of perfect equilibrium and the realisation of the equality
of the one and the many. A simultaneous experience of the unity and the
multiplicity is the foundation of the integral way, which eliminates all
conflict born of the paradoxical appearance of creation. In this city-consciousness
a fourfold realisation makes the new creation the sole reality for the
new Earth, When all the false constructions shall crumble, due to their
incomplete base, the new creation will arise from the midst of those ruins
and the city-square will carry the remaining population to the threshold
of a new and integral life.
The Mother's chamber stands at
the heart of the new city-consciousness, as the soul in the inmost centre
of one's combined mental, vital and physical being. Standing at the centre
of the new way, it reveals the integral Plan, and turning to this core-light
the new society, at every step on the way to its full growth, receives
the unfailing, accurate guidance it needs for establishing the reign of
Truth upon Earth.
Thus the integral way will reveal
the incompleteness of all past creations, and will show that these were
merely stepping stones, pillars in the temple of God. But when the total
plan is seen and revealed, the initiate can no longer be satisfied with
a partial way. No longer can enigmas prevail in the blazing light of the
integral Truth. No longer can the speculative mind cast shadows upon the
face of the fourfold, four-rayed Sun. This realisation is a light unto
itself, a universe unto itself, a world whole and complete, for it stands
firmly rooted on the four pillars of existence and is as indestructible
as the Manifestation itself, as eternal as God is eternal.
The Masked Transcendent silently
and stealthily removes his covering and mounts his throne, and by his coming
- his very own birth and death and re-birth in our earth-time, he redeems
for us the consciousness-matter of our world. He is the Seed, the one eternal
Truth from which all truths have sprung. He is the Tree, whose branches
are the manifold manifestations of the potentials of the Seed. He is Shiva
and His Son, whose birth is the clarion call of Victory. He is the Son
of God the Father, not crucified but glorified, the light of whose body
is the substance of a new Time. He is the flame in the core, the submerged
and hidden essence in the heart of created things, - in the core and in
all the outer coverings. He is Agni hidden in the waters and the earth.
He is that Son of Force, the leader of the journey, because he shows the
warriors of the Divine Mother, simply by his being, that path that is illumined
by the rays of the supramental sun. He is Kalki, the master of Kala, of
Time, who comes to lead on the white Horse, to cleave with his Sword of
Truth any darkness that may stand on the way, as he re-poises on its four
invincible pillars the kingdom of sanatana dharma, of the Eternal
© Robert E. Wilkinson
* Owing to the fact that the 'precessional
cycle' moves backward through the zodiac, the 0 degree of the Age of Leo
occurred some 10,800 years ago and continued to about 10,500 BC.