The Art Of Astrology

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Miscellaneous Impulses fjEM CHAPTER 30

^^^ Wider Demensions of Astrology

OFTEN an image of beauty transforms the individual to a different realm of experience. A golden sunrise, a starry night, the solitary evening star, smoke curling up from a lonely village-hut, snow-clad range of expansive mountains and even thickly grown trees far away from the din and bustle of human habitation often arouse deeply mysterious vibrations which touch the very inner-most core of the human individual. Saints have often gone into raptures on seeing rows of swans flying against a clear blue sky, or a couple of fawns frolicking on the green meadows, or by hearing the murmuring ripples of a slow flowing river. Dancing daffodils, singing nightingales, or the flying doves have aroused depths of poetic expressions and even epics have been written stimulated by such experiences. Sweet girls running after a single butterfly have inspired world famous paintings. But these only reveal that the nature is full of mystic depths which only sensitive minds register. They reveal the profound, almost transcendental power which makes all things new provided one is open to it. The universal elixir is always present in nature. Such transforming experiences can hardly be cultivated, but they are always lurking at the threshold of meditative solitude to dawn on the individual consciousness whenever it is in a reflective mood. They are like flashes upon the inward eye when one is in vacant or in pensive mood. J. Krishnamurti has stated that nature has the capacity of taking out the individual's personal sorrows when the latter has completely abandoned himself to it. H.P. Blavatsky has mentioned that there is a power that maketh all things new and it lives and moves with those who know the Self as One. Such experiences and statements could become real only when one could get the thrill of the experience by oneself. Notwithstanding the sayings of others, it would be of immense value if the Universal Spirit expressing itself through the personal experiences of the individual could be realised and recognised in every day life. In that case, we could feel that every being and every event is a part of the Universal Consiousness. In that case, it would appear that everything is a part to the Inner Ruler Immortal pervading all. Our approach to life, then, could be theistic.

This cosmic principle linking the individual with the One Universal Spirit has been beautifully described in Hindu astrology. What Nietzche stated as "the image slumbering in the stone", the Alchemists considered as "the stone that has a spirit", and the primitive religions called "God", the Hindu astrologers have called Kala Purusha, the Heavenly Man. Etymologically, the word Kala Purusha means Cosmic Creative Principle operating in Time. In common parlance, it describes the Manifested Deity, •the Heavenly Man, and so on. According to this concept, every human individual as well as every part of the universe becomes an expression of the Supreme Will. This anthropomorphic conception of the Heavenly Man shatters all ideas regarding isolation of an individual from the rest of the universe. Everything in fact is related to everything else.

All differences between the man and the universe are based on what the Vedantists call Maya, the Great Illusion. Paracelsus, van Helmont, Cornelius Agrippa and many others admitted the existence of divine sensorium establishing an inter-relationship between the distant stars and the terrestrial entities with their psychological and psychic propensities. The divine sensorium makes the cosmos a "conscious sentient whole". Pythagoras has rightly taught that God is Universal Mind diffused through all things. This Pythagorean doctrine of the Universal Mind needs deep contemplation in order to consider whether it is the same idea as divine sensorium or Kala Purusha or whether it is a new concept altogether. Pythagoras was a great mathematician, geometer, and astronomer. He was also the highest of the metaphysicians and scholars who had studied esoteric sciences with the Brahmins of India and astronomy and astrology with Chaldeans and the Egyptians. Pythagoras is known as Yavanacharya among the Classical Hindu astrologers, and as such he could not be oblivious of the mystic concept of Kala Purusha, which establishes the identity between the Universal Mind and the Cosmos. Therefore there is every justification for assuming that the Universal Mind of Pythagoras which is similar to the concept of divine sensorium is the same as Kala Purusha of the Hindus. This concept is indeed the bedrock of all esoteric wisdom and it is an essential principle on which the entire superstructure of predictive astrology rests.

Samuel Grebstein once mentioned that astrology is a highly occult and practical science and that it was related to the abstruse metaphysical subjects like Relativity. The Einsteinian Theory of Relativity is related to Space and Time. Space, according to Grebstein, does not measure, rather it has reference to the electro-magnetic gravitational pull between the different bodies. About Time, he said that it was a by-product or an outcome of motion. Without events there would be no time. Astrology which extends beyond Time and Space influences objective as well as subjective phenomena, and as such, on the basis of Grebstenian argument, it could be suggested that the dynamic interrelationship between the various planets in motion "causes" the different types of events. This conclusion, however, should not be accepted uncritically.

The parameter of astrological field of operation transcends the wide expanse of the physical universe and it penetrates the innermost recess of every human-being. Evidently, therefore, astrology does not deal only with physical planets and their interrelationships, rather it is an esoteric knowledge whose finer implications could be known only to high Initiates. In this context, the concept of Kala Purusha is very significant. Kala Purusha or the Manifested Deity extends beyond Space and Time. He contains all—the entire Space and Eternity. He includes within himself the subjective as well as the objective reality, the manifested as well as the unmanifested phenomena. Everything that exists or that can exist at any time, everything that has been perceptible or that could be sensed only by paranormal senses of cognition are not only mysteriously related to Kala Purusha but they are in Kala Purusha Himself. What the occultists call the Astral Light is in fact very closely connected with this concept. It is useful to investigate the occult nature of Kala Purusha and relate the findings of this exploration with the problem in hand.

The entire universe in demarcated in different regions. The firmament is subdivided into twelve areas of 30 degrees each which represented different zodiacs. Every astrologer is aware of these zodiacal signs and their meanings and constitution. These signs suggest the differentiation in the nature of Kala Purusha. Asa matter of fact, speaking with an occult bias, Kala Purusha cannot be limited within 360 degrees of geometrical extension, but it is a symbolic way of indicating that Kala Purusha mysteriously pervades everywhere. In Him, we live and move. Different zodiacs, however, are energised by different vortices of lifeforce. From an unknown direction, an energy pervades the whole of the universe, Kala Purusha, but in a mysterious way the different signs have been differentiated to discharge various specialised functions representing the physiognomy of the cosmic man. For example, it is said that Aries represents head, Taurus the face and so on. The impulse of action in Kala Purusha is represented by the different forms of energy contained in different planets. At present, we do not wish to discuss how and why any planet becomes a repository of any special form of divine ejnergy, but we shall be content merely by saying that these planets are so. This forms the subject matter of another work entitled A study in Astrological occultism.

In order to show how mysteriously Kala Purusha is related to microcosmic as well as the macrocosmic evolution, the next chart may be related with the principle of evolution and involution and examined how the ancient sages of India had put much deeper meanings into the different zodiacal signs and the planets ruling over them. It may here be indicated that the involutionary forces extend from the first to the seventh zodiac and the forces of evolution begin with the seventh and end up with the twelfth. The different signs on these paths indicate the different levels of experiences that the ego must receive in order to equip itself for the next phase of its unfoldment. This course indicates that the scheme of involution relates to immaterialisation of the Divine Spirit into form-al world of matter and the next phase of evolution relates to the path of withdrawal suggesting the process by which the divine energy is liberated. The former is known as the Path of Forthgoing and the latter, the Path of Withdrawal. The first is the Pravritti Marg and the second, the Nvritti Marg. Both the paths are contained in Kala Purusha. Similarly, the three Gunas, namely Sattwa, Rajas and Tamas are also contained in him.

A little thought would indicate that the division of the zodiacs in the two separate groups suggestive of different paths on which most of the individuals are treading reveals many of the hidden aspects of the planetary disposition. One significant feature of this grouping is that the three malefics, namely, Mars, Saturn and the Sun owning Aries, Scorpio, Capricorn and Aquarius, and Leo are not placed contiguously. The Sun has the unique feature of concretising the divine outpouring and limiting it to such a form that the human beings are "individulalised". It is at that stage of divine downpouring that Adam ate the forbidden fruit and was expelled from heaven. Corresponding to this stage of involution, there is the level of Sagittarius under the lordship of Jupiter which "divinises humanbeings". In the journey of Soul from the Divine origin when it reaches this crossroad, religiosity and spirituality develop. But, the supreme planet of Initiation is Saturn. None can truly become an occultist and an Initiate without the favourable influence of Saturn, and Saturn has been assigned the most crucial position on the Nvritti Marg. The Fall of the Angels is explained by the fact that Saturn rules and guides trials of the neophytes. This characteristic of Saturn has made it very mysterious and one of the planets with highly esoteric nature. Because these opposing forces are contained in Kala Purusha, the concept is not anthropomorphic but it is suggestive of being the Spiritualising Principle. Astrology therefore does not attribute goodness or badness to anything; there is no evil per se in astrology, but it discloses certain divine principles of causation extending over lives after lives.

The planet Sun is considered debilitated in Libra and is exalted in Aries. From the scheme suggested, it could be realised that these two signs are the downmost and the topmost points in the chain of cosmic manifestation. The Sun which symbolises Atma in an individual can never feel happy and liberated when it is engrossed in the grossest of materialistic bondage. Similarly, he could not have any better position than the one when he is merged in the Divine, Paramatma. It is through the placement of the Sun in the horoscope of the individual that he is related to his Father in Heaven, Kala Purusha. On the psychic perception of this relationship, the accuracy of the astrological predictions about the future of the individual also depends. This interrelationship also gives an indication of what line of yoga the individual should take up. This knowledge is also useful in revealing those attitudes in the individual which could give him adequate strength in confronting the trials of everyday life. These aspects of the subject are very fascinating as well as useful. Astrology has been given out by the ancient seers precisely for such purposes which could help merging of the individual in the Universal Consciousness and for this, the knowledge of Kala Purusha and the relationship of the individual with Him is very fundamental.

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