The Fifth Force and its Mathematical Expression – A Close Look at the Ancient Siddha Wisdom K. Chandra Hari Abstract Present note is an attempt to postulate the existence of a fifth force in nature which is a complement of the total to the four known physical forces, viz., gravity, electromagnetic, weak and strong interactions. The fifth or the residual bio-cosmic force may be small in quantum but operates to harmonize the microcosm and macrocosm as a single whole, the Universe and manifests as the spiritual energy for the self-aware-substructures of existence. Ancient siddha wisdom speaks of a force underlying time – spouse of the Great Lord or Cosmic Man of time, Mahākāla who is believed to have his earthly abode at Ujjayini in India. Siddha tradition speaks of specific modes of inquiry to make her reveal her presence by way of transformation from a state of delusive agent to the creation to the liberating wisdom of her effulgence. Examination of Jyotihsastra, Yoga and Tantra canons leads us to the conclusion that all such ancient wisdom is part of the siddha tradition – wisdom and path of the adept who have sought a reality beyond the mind and commonsense. Corpus of knowledge they have brought forth is not amenable to commonsense – mystifying with no head no tale appearance of many precepts that have reached us in modern times through many a dark centuries. Antiquity of siddha tradition can be easily traced to the Harappa days of human civilization as may be understood by the Pasupati seal – the highest attainment of siddha as ūrdhvaretas. The most striking aspect of siddha wisdom that speaks of the existence of a fifth force are: 1. Decimal and the sexagesimal number system 2. Abstraction created as the wheel of time and named after the nodes of lunar orbit 3. Time structure of breathing apparent in the abstract conception popular as sidereal Zodiac 4. Patterns of destiny as prescribed in siddha tradition with a mathematical model of time in which earth is made to rotate 81 times in a day It is suggested following Tegmark that the mathematical structure apparent in the siddha wisdom is a pointer towards the existence of a fifth force, hitherto unknown to modern science and cannot be made to reveal by the known modes of scientific investigation. Discussion begins with a discussion on the theory of everything anticipated by modern science and effort has been made to present some qualitative evidence and directions to seek more substantiation of the ideas presented. The Indian spiritual tradition derives its roots from the realization of this fifth force regarded as the spouse of time or say space time getting described as the Great Time in siddha terminology.
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I. Introduction Man’s quest for unity or unification of concepts had its beginning in the mythical quest for God as the unifying experience or principle and it continues in present times with the Physicist’s search for unifying principles in the domain of energy transactions. Schiller1 at the outset of his discussions expresses the quest in a lucid question: “Is there a common language for these and all other observations of nature? Is everything that moves, from people to planets, from light to empty space, made of the same constituents? What is the origin of motion?” The quest for a final theory did not succeed in the 20th century despite decades of research involving innumerable Physicists worldwide and extensive experimental data. Schiller describes the plight of unification as the emergence of a set of dogmatic beliefs about unification which in general conveyed that unification is complicated and difficult. His approach to unification at the outset conceives Physics as the science of motion and spells out his quest in terms of: “Is there a unified and precise way to describe all motion? Is everything that moves, from people to planets, from light to empty space, made of the same constitutents? What is the origin of motion?”2
Answers of the Last Millennium He goes on to provide an account of the Physics of last millennium to sum up the high precision description available at the end of the last millennium in six statements as below: 1. Nature follows the least action principle which implies minimum change and conservation of energy and thus motion is predictable. And that growth and evolution are natural proceses as is observed. 2. The speed of light c, the invariant maximum energy speed implies special relativity and the mass energy equivalence. 3. The Planck force 4 , the invariant highest momentum flow implies general relativity
and that things fall, empty space curves and moves as is observed. 4. Cosmological constant A describes the evolution of the universe and yields the largest distance and age that can presently be observed. 5. The non-zero, invariant smallest change in nature, the quantum of action h implies quantum theory and among others, it also explains what life and death are, why they exist and how we enjoy the world. 6. In nature, matter and radiation consist of quantum particles. Matter consists of fermions, 6 quarks, 3 charged leptons, 3 neutrinos and their antiparticles. Radiation is of bosons, the photon, 3 intermediate weak vector bosons and 8 gluons. Fermions and bosons move and can transform into each other and are described by electromagnetic, weak nuclear and strong nuclear interactions that make up the standard particle physics model. 2
In the words of Schiller: These statements describe the motion of people, animals, plants, objects, light, radiation, stars, empty space and the universe. The six statements also describe motion so precisely that there is no difference between calculation and observation, between theory and practice.This is an almost incredible result, the summary of the efforts of tens of thousands of researchers during the past centuries.
Last Millennium and the Gap Above enumeration is followed by an account of the small set of observations which do not follow from the six-faced picture of Physics he gave. • • •
The origin of colour is a consequence of the low energy value of the electromagnetic coupling constant α 1 137.06. A different value would have made the colors to differ. Nature of the dark matter is unexplained Process of thinking is unexplained.
We do not know yet in detail how thinking follows from the above statements, though we do know that thinking is not in contrast with them. In the case of dark matter this is not so clear: dark matter could even be in contrast with the millennium description of motion. •
In summing up the quest for unification, Schiller presents an account of the unresolved issues:
In other words, even though the millennium description of physics is precise and successful, it is not complete: there are some open issues. Indeed, the sixth statement given above, on the standard model of particle physics, is not as simple as the preceding ones. Why are there three interactions, twelve elementary fermions, twelve elementary bosons and three dimensions? How does the origin of colour and the nature of dark matter fit in? How is the standardmodel related to the five preceding statements? And why is there motion anyway? These open, unexplained issues form the quest for unification, phrased in concrete terms.
Mind Games That Hampers the Quest Schiller’s account also brings out the pre-conceived notions or mindware trends or may be attitudes that have vitiated the quest for unification during the last millennium. Some of the mindware streaks are interesting and shall give us some insights about the openness needed in achieving a creative leap towards unification. 1. A final theory of everything cannot exist because nature is infinite and mysteries shall ever stay. This notion is wrong as nature is not infinite. Even if infinite knowing and describing everything would still be impossible. A final, full description of foundations of motion may be possible albeit mysteries and may explain both particle physics and general relativity. 2. Godel’s incomplete theorem or computational irreducibility are cited to deny the possibility of a final theory. Reasoning is wrong as both theorems are getting applied to domains where they are not valid. 3. It is not clear whether a final theory exists at all 3
Schiller exposes the ludicrous dimensions of such notions in remarkable words: A physical theory is a way to talk about nature, and for the final theory we only have to search for those concepts that enable us to talk with precision about all of motion. Becausewe are looking foraway to talk, we know that thefinal theorymust exist. And searching for it is fascinating and exciting, as everybody busy with this adventure will confirm. 4. Final theory is a reductionist endeavor and cannot lead to success because reductionism is flawed. This claim is wrong on three counts. First, it is not clear whether the search is a reductionist endeavour, as will become clear later on. Second, there is no evidence that reductionism is flawed. Third, even if it were, no reason not to pursue the quest would follow. The claim in fact invites to search with a larger scope than was done in the past decades... 5. Quest for a final theory makes no sense as long as the measurement problem of quantum theory is not solved, or consciousness is not understood, or the origin of life is not understood Now, the measurement problem is solved by decoherence, and in order to combine particle physics with general relativity, understanding the details of consciousness or of the origin of life is not required. Neither is understanding or solving marriage problems required – though this might help. 6. Quest for a final theory is a sign of foolishness or a sin of pride Such small and enviousminds should simply be ignored; the nastier specimens might deserve to be ridiculed. After all, the quest is just the search for the solution to a riddle. 7. Reading the mind of God This is false, as any expert on god will confirm. In fact, solving a riddle or reading a physics textbook does not transform people into gods. 8. Mistaken impressions of final theory and past failures Some failed because they lacked the necessary tools for a successful search, others because they lost contact with reality, and still others because they were led astray by prejudices that limited their progress.We just have to avoid these mistakes. In short, we can reach the final unified theory...only if we are not burdened with ideological or emotional baggage. The goal we have set requires extreme thinking, i.e., thinking up to the limits. After all, unification is the precise description of all motion. Therefore, unification is a riddle. The search for unification is a pastime. Any riddle is best approached with the lightness that is intrinsic to playing. Life is short: we should play whenever we can.
The Fifth Force: Residual Bio-Cosmic Force The purpose of this introdcution has been to give a bird’s eye view of the modern scientist’s perspective to the lay man so that one may understand the discussion and implications of the postulation of a fifth force to the alread existing group of four: 1. Gravity 2. Electromagnetic 3. Weak interaction 4
4. Strong interaction 5. Residual bio-cosmic The fifth force, residual bio-cosmic, is postulated as the complement obtained as the total force spectrum minus the known physical forces such as the four enumerated above. There is a resiual bio-cosmic force operating between the microcosm and macrocosm which is low in strength may be like gravity in small masses but is an essential complement and integral aspect of the forces existing in nature.
II. The Weaver between Microcosm and Macrocosm The fifth force is defined as the residual one operating within the self-aware-substructures, (SASs), a term used by Tegmark3 to describe the kind of creatures like human who are seekers or querists upon the manifested world. Self-aware-structures are self-seeking-structures, structures that seek the reality below the apparent phenomenal world. Of course, this may not be an acceptable definition to SASs for behavioral scientists trying to define and link selfawareness as per the psychological notion of metacognition, awareness of one’s own ability to think. Humans enjoy a distinct place at the top of the evolutionary Pyramid with metacognition, advanced cognitive skills like social intelligence, planning and reasoning etc which are traceable to the prefrontal cortex in the brain. Psychologists consider self-awareness as a complex trait which cannot be established as arising from a localized brain regjon even though prefrontal cortex may be critical to the function4. Given the incompleteness of knowledge about the processes that lead to human consciouness, any discussion on a force that operates between the microcosm and macrocosm may not be appreciated at all by the Physicists latched up in their mode of inquiry and the paradigm of the senses and extended senses vis-a-vis machines. Far more critical and negative can be the reaction of the modern scientists if one is to postulate that the macrocosm in itself is a self-aware-structure with prefrontal cortex and the associated brain stuff needed for all kinds of cognition. Further, it can be deduced based on the ancient siddha wisdom that the cognitive characteristics of the macrocosm has a one-to-one parallel with the developments that have already manifested in the cognitive skills of microcosm and the correspondence is the key to the existence of a fifth force that integrates both the cosmos as a harmonic whole.
Macrocosm as a Self-Aware-Structure Microcosm as an SAS, statement may look highly preposterous and philosophical to many. Reason is the paradigm of inquiry based on sensory apparatus to which the modern science has enslaved itself. •
By what stretch of imagination can one hope to understand that the cognitive abilities of the human being are wholly represented by the sensory apparatuses we have created?
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Is there anything suggested by science that forebids some kind of cognitive communications between the microcosm and macrocosm? 5
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Can’t there be a paradigm of intellectual pursuit where in macrocosm can be realized as a self-aware-structure (SAS) interacting with the microcosm seeking a harmonious existence?
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What if the reality of existence is evident only in the harmony of the two self-awarenessstructures, microcosm and macrocosm, and if the experience/study of either of them shall be incomplete without the study of the other?
Answers to these questions can be attempted by drawing some down to earth analogies from modern physics.
Universe as Harmony of Two Self-Aware-Structures •
Is there a need for two self-aware-structures, the microcosm and macrocosm to intercept the encompassing rathern than external reality?
Given the present day microcosmic pursuit of reality external to it, the proposition of the two self-aware-structures will be summarily rejected. But an analogy from modern physics itself can be used to convey the idea of a harmonious whole ‘universe’ manifesting from the two SAS. Modern study of the microcosm (human existence, anatomy and consciouness) and exploration of macrocosm (particle physics, cosmology) resembles the two domains that physics had before the advent of the superstring theory. On both the fronts there is a string of achievements but when seen as a quest for reality, integration is evades and the end result is always a set of riddles. An analogy may be drawn here of the conflict perceived between Quantum Physics and the General Relativity. In the words of Brian Greene:5 “The two theories underlying the tremendous progress of physics during the last hunderd years – progress that has explained the expansion of the heavens and fundamental structure of matter – are mutually incompatible... the equations of general relativity and quantum mechanics, when combined, begin to shake, rattle and gush with steam like a red-lined automobile. Put less figuratively, well posed physical questions elicit nonsensical answers from the amalgam of these two theories. Even if you are willing to keep the deep interior of a black hole and the beginning of the universe shrouded in mystery, you can’t help feeling that the hostility between quantum mechanics and general relativity cries out for a deeper level of understanding. Can it really be that the Universe at its most fundamental level is devided requiring one set of laws when things are large and a different, incompatible set when things are small?” We have a similar situation in the case of microcosm and macrocosm: • • •
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Can the ‘Universe’ be divided as a self-aware-structure into two incompatible domains one living and the other inert? Can the consciousness be understood by a mode of inquiry that excludes the macrocosm? Does not the human quest for reality demand a deeper level of understanding perhaps under a different paradigm of investigation which deals with the microcosm and macrocosm as a harmonious whole? Is it not possible that the reality may become comprehensible only when the haromony of the microcosm and macrocosm is achieved in what is being described as human consciouness? 6
At this juncture of our discussion, the ancient spiritual wisdom has many insights to offer. Once upon a time, the siddha tradition existed all over the world and marked a paradigm of inward quest, the remnants of which may be seen even today in the Tantra or Siddha precepts.
A Peep into Siddha Wisdom Siddha means an adept of the ancient paradigm that sought reality by an inward quest in which the microcosm and macrocosm were looked upon as one harmonious whole, a single being, ‘Uni_verse’ that sought fulfillment in the play of manifestation. Siddha reality meant the experience of the truth rather any symbolic construction which had a secondary role in conveying the experience to the qualified disciples. Siddha constructs of the world, the spacetime or models of the forces which augmented the experience of truth were translation of experience devoid of the baggage of human mindware. Siddha tradition had been careful to ensure that the transference of wisdom across the generation does not lead to distortion of the precepts and yet the inevitable happened – the degenerative mindware did pollute the ancient wisdom in its course through centuries by absorbing figments of imagination of the pseudo claimants to the discipline. In the following part, we shall attempt a sum up of the siddha concept of reality in contrast to the attempts of modern science to make the nature reveal its truth.
Quest and Cognition of Reality is Built-In Siddha tradition declares that the cognition of reality by the self-aware-structures (SAS) is a built-in process and stretches across the microscopic nugget at time zero to the end of the evolutionary time perceived by the SAS. Both quest and realization are phenomena that characterize the existential world and progresses by way of experiencing a subtle force ‘liberative’ in character in contrast to the instinctual bonds of nature. SAS systems seeks enhanced awareness that negate the physical traits to achieve a greater degree of awareness described as a gradual blossoming of consciousness as per the built in program with the realization of the components of the reality inherent. Existence of self-awareness-structures in itself is evidence for the game of an inherent subtle reality expressing itself in quest of its truth as a result of the complex chemistry and dynamics of the manifestation process. In fact, the word Siddha implies the underlying reality and realization becomes Siddhi in the process map described as Yoga. Path of Yoga in fact is the inward drive for reality on a mind-less fabric in contrast to the outward cosmological exploration that seeks to make the nature reveal on a fabric laid out by the mindset. Both the modern and ancient paradigms may be mutually exclusive but the ancient precepts have spoken of cognitions that help the transcendence of mind to perceive reality in a better manner. Analogy may be drawn here of the observation of sky through telescopes positioned in outer space.
Cognition of the Fifth Force Modern physics speaks of the four physical forces in its description of the microscopic particle world and the megascopic cosmos and the harmonious union of general relativity and quantum mechanics achieved by the superstring theory is heralded as a milestone in the 7
modern quest for the final theory of everything. String theory is a work in progress and yet the emerging insights had been astonishing as far as the nature of space, time and matter are concerned and the breakthroughs achieved in the latter half of 1990s suggest a complete understanding of the theory much earlier than thought of initially. But there has been difference of opinion about the implications of the final theory of universe at its most microscopic level, a theory that can explain the properties of the fundamental particles and properties of the forces by which they interact and influence one another. Champions of reductionist philosophy claim that, in principle, absolutely everything, from the big bang to day dreams can be described in terms of underlying microscopic phyiscal processes. Opponents on the other hand put forward the logic that the wonders of life and the universe cannot be exclusively the reflections of microscopic particles engaged in a pointless dance fully choreographed by the laws of physics. Development such as the chaos theory is used to argue that the complex systems shall be subjected to new laws and as for instance the behavior of a tornado cannot be understood merely in terms of the behavior of an electron or a quark. Brian Greene concludes the issue with the following remark: “Although it would be hard to explain the properties of a tornado in terms of the physics of the electrons and quarks, I see this as a matter of calculational impasse, not an indicator of the need for new physical laws. But again, there are some who disagree with this view” These observations raise certain questions: •
Can a theory of everything be called elegant if it is confronted by calculational impasse?
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Tornado may be a case where probably a theory is not possible but what about the less complex systems?
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Can the calculational impasse be correlated to system complexity that can be qunatified?
There are no easy answers to such questions. Questions and answers, debates shall continue on ever shifting sands of mind-set as the quest for reality may not be accomplishable on a fabric of mind that derives it support exclusively from logic and reasoning ability.
Reality is Exclusively Rational? Methods of science seek to place the physical conceptions about the world on a rational footing. Can the underlying reality of the world be exlored exclusively through a rational process? •
Methods of science offer a sufficiently broad pathway for the reality to walk in?
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The final theory of everything construed at the microscopic particle level shall present an unconstricted framework to seek explanations for a complex system like the human being i.e. the self-awareness-structures (SAS)?
In contrast to the methods of science, siddha precepts declare that the reality cannot be approached exclusively through the rational methods. Siddhas lay stress on the courage and committment of the aspirant (seeker of reality) to pursue a path rooted in the irrational through 8
specific means and methods which bear fruit only in the interception of reality. At all intermediary stages, incessant war happens between the rational mind and the irrational. Unless the irrational is rooted in alternative evidence that commands confidence, in nick of time commonsense may eliminate the whole stock of irrational to push the individual to the square one of a snakes & ladders game. Rational mind, commonsense, equipped with the sensory cognitions, acquired knowledge and logic employs it full might to deny a foothold for the irrational. Against such a backdrop of human intellectual pursuit, siddha wisdom speaks of a force for which no homologue can be found in science and this new force spoken of under a different paradigm of intellectual pursuit has been termed as the fifth force that underlies the reality and also paves the way for realization of the reality. Ancient lore considers this revealer of reality as feminine with motherly instincts and she is known by different names reflective of the characteristics. As the revealer of truth against all odds presented by commonsense she is ever victorious or unvanquished and the siddhas praise her valour with the title Aparājitā. Basic to this conception are: 1. A force that plays to integrate the microcosm and macrocosm as a whole being i.e. unitary self-awareness-structure 2. Force that presents a subjective experience to the microcosmic individual which seeks substantiation in macrocosmic correlations involving planetary longitudes used in astrology 3. A force that can be identified as the causative astrological force represented by special planetary longitude functions derivable from a specific geometry and zero point on the ecliptic belt. 4. A force that is represented by longitude functions which are independent of planetary distance and dependent only the period relations among longitudes identified for the purpose. For the physicist, the non-adept, all this is mumbo-jumbo lacking experimental verification and deserves to be condemned as a pseudo-science jargon. At this juncture, we shall not go into efforts for achieving baptism as science for the formulation of the fifth force discussed here in. Instead what we shall seek is a mathematical evidence viz. that the causative force underlying the siddha wisdom of astrology is in fact the physical instantiation of the two important formulations of number systems (1) the decimal system and (2) the sexagesimal system.
The hypothesis of fifth force for which proof is attempted Even the physics of the day allows for only four well known fundamental forces, a look at the ancient siddha wisdom suggests the existence of a fifth fundamental force in the complex domain of self-awareness-structures which is complementary to the domain of the physical forces. This fifth force underlies mysticism and the mystic sciences and can be found formulated in the Indian astrological system in terms of specific sidereal cosmic longitude functions derived with reference to the star λ-Scorpii.
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We shall in the following part use the specific principle with which a human birth is defined in Indian astrology to show that the astrological births encrypted in such formalism leads to the decimal and sexagesimal systems or in other words the ancient number systems arose in siddha wisdom as physical instantiation existed in the phenomenal universe.
III.
Universe as Physical Instantiation of Mathematics
Tegmark has formulated the ‘external reality hypothesis’ which is phrased as: “There exists an external physical reality completely independent of us humans and our external physical reality is a mathematical structure” Tegmark has described mathematics as the way to approach reality independent of human tainted thought and not a simply a means to describe the external reality as is being conventionally accepted. Tegmarks ‘Mathematical Universe’ concept needs a closer look to present the necessary background for deducing the existence of a fifth force corresponding to the mathematical structures of the decimal and sexagesimal number systems.
Mathematical Universe Tegmark advocates a physical world that is completely mathematical and seeks to have a theory of everything based on hypothesis such as: •
There are one or more mathematical structures that exist not only in the mathematical sense, but in a physical sense as well.
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Self-aware substructures (SASs) might inhabit some of these structures and we humans are examples of such SASs.
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In other words some subset of all mathematical structures is endowed with the elusive quality we describe as physical existence. These principles in turn lead to different scenarios like –
1. The physical world is completely mathematical (a) Everything that exists mathematically exists physically (b) Some things that exist mathematically exist physically, others do not 2. The physical world is not completely mathematical Why the few exists and others not is a question that will tax the physicists while accepting that the universe may be included as a category 1(b) phenomenon. Mathematical structures having equal a priori merit may have differing prospects for physical existence given different initial conditions. In the words of Tegmark: Then why should one set of initial conditions have PE when other similar ones do not? Why should the mathematical structure where the electron/proton mass ratio ≈ 1836 have PE when the one with mp/me = 1996 does not? And why should a 3+1-dimensional manifold have PE when a 17+5-dimensional one does not? 10
Such questions as above are getting debated and have opened up a very insightful era in our quest for a final theory of everything.
Limits on Mathematical Strutures It is important to realize the nature and connections possible between the mathematical structures and the reality underlying the phenomenal world open to the sensory grasp of selfaware structures like the humans. As Tegmark observes: •
The variety of mathematical structures are limited in two ways:
1. Equivalence that happens between the different axiomatic strucures diminish their total 2. Self-consistency requirements also makes addition of axioms redundant It becomes therefore apparent that even if a SAS by chance happens to be delving into much more complicated mathematical structures which did not explicitly involve integers, (in place of the gradual or what is being described my modern mindset as the primitive evolution of number systems), the SAS shall ultimately end up discovering the number systems as they are ubiquitous. That is, all types of self-aware systems would arrive at similar mathematics relevent to their existence – mathematics of the particular struture in which the SAS resides. An SAS is quite unlikely to overlook any basic mathematical strutures which are inherently present in their micromacrocosmic, uni-verse existence, mathematics underlying their integrated, unitary, wholeness. Further, it may be noted that more axioms are needed to define a smaller ensemble and for defining an ensemble of SAS with built-in free parameters shall be difficult unless the related dimensionless numbers of the kind 1/137.0359895 (the fine structure coefficeint) are known.
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Different Ways of Interpreting Mahematical Structures
A mathematical structure can be perceived in different ways and then the issue of diverse interpretation emerges. Tegmark has described the two perspectives on the following lines: 1. Bird Perspective Bird perspective or the view from outside is the mathematician’s view of a mathematical structure. As for example, the classical celestial mechanics for the mathematician shall be a set of equations while for the SAS it will be an experience of a number of objects in the sky whose positions change with time. 2. Frog Perspective Frog perspective is the inside view or experience of the self-aware structures. Conflict possible between the bird and the frog may be illustrated using the example discussed by Tegmark. •
In the case of electrodynamic and special relativity, there had been difficulty in interpreting the discovered mathematical structure of the 4-dimensional world of eternal present – where nothing ever happens – with the inside view of SAS of a transient three dimensional world. That is, conflict existed between the bird’s view and the frog’s view until Albert 11
Einstein explained the fact that the frog’s view depended not only on its position but also on the velocity of the SAS. •
In the case of general relativity also, the bird view shaped by Minkowski and Riemann could be related to the subjective experience of the frog only by Einstein.
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In the case of non-relativistic quantum mechanics, still the bird-frog conflict exists but the experts agree more or less that the birds see the deterministic evolution of a wave function while the frogs see a probabilistic realm of events. Some people remains stuck to the Copenhagen interpretation that there is no bird view at all.
Based on the above experiences it can be surmised (not necessarily true) that in the case of different mathematical structures, the bird view and frog view can be a case of conflict depending on the special characteristics of the domain. •
There can be mathematical structures which apparently depict the no bird view scenario
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On equal probability there can be mathematical structures which apparently forebids the frog view
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Frog view and bird view may depend on the mode of theorization and experimentation and also insightful interpretation that relates the bird view to the frog view.
V. Universe as Physical Instantiation of Mathematics Tegmark hypothesis relies on mathematics as a tool to intercept the reality independent of human mindware and in contrast the siddha tradition prescribes yoga for the mode of cognition untainted of ‘vikalpa’ – ‘the baggage of human existence’. If we integrate both the statements, the likelihood arises for the fact that some of the mathematical structures may be amenable to a physical instantiation only under the nirvikalpa or the mind-free cognition of the siddhas. Mathematical Structure In the Mathematical Universe Hypothesis (MUH), a mathematical structure is defined as set of [...] abstract entities with relations between them. Even the human beings make up a broad kind of mathematical structure described as a specific kind of self-aware-substructure that lacks an overview on the whole universe. Limitation that Tegmark speaks of SAS in terms of the frog view and bird view in fact is the transcendence sought by the siddhas – perception independent of the sensory windows and the mind-processor – or may be a mode of cognition and modeling not exclusively based on the five sensory inputs and logical reasoning – some kind of an extra sensory perception which helps to create the mathematical structure necessary to model subtle forces that lie beyond the normal five fold sensory realm of the mindware.
Jyotihsāstra as a Mathematical Structure The Tegmark theory can be applied to the mathematical canons of Jyotihśāstra to demonstrate that the modeling of time as inherent in Jyotihśāstra in fact represents a mathematical 12
structure having physical instantiation in the siddha experience that transcends mind to have an overview of the interconnectedness of life and cosmos from the 4th sheath known as Vijnanamaya kosa. A comprehensible illustration of the mathematical structure underlying the siddha experience can be attempted using the siddha tool which has come to be described as a horoscope.
Horoscope as a Mathematical Structure Mathematical structure inherent in a horoscope can be de-lineated and expressed on the following lines: 1. Ecliptic circle is divided into 21600 minutes of arc – the sexagesimal number system arose in siddha cognition from its physical instantiation as the time structure of breathing. 2. A set of longitude functions are used to interpret the evolution of life from an initial point called birth – point that marks a physically independent human being having its own time structure of breathing tagged from the moment of the first cry onwards. 3. Each birth is defined using a mathematical rule that interlinks the ascending eastern horizon (Asc) to the longitude function of moon by the rule 81*Asc = Moon ± 1200. 4. Relation (3) above implies that the model employs diurnal rotation 81 times faster to represent the time structure of breathing known in siddha experience. Obviously, if we define 81*Asc = K mode 360, an arc of 360/81=4.4444 on the ecliptic circle shall be equal to 3600 upon the K-circle. That is one K-circle is completed in 1440/81 minutes =17.8 mins or 44.44 vinadis. 5. Moon being relatively stationary i.e. changes on an average only by 9 minutes of arc in 18 mins while the Ascendant rises 266.67 minutes, there shall be three births defined by the rule (3). 800 minutes of arc on the K-circle contracts to only 800/81 = 9.87654321 minutes of arc of earth’s rotation for the mathematical structure underlying a horoscope. Thus the 27 nakshatras of the K-circle in 81 rounds give 2187 birth representations in a day i.e. a mathematical structure is defined for destiny over a siddha model of time conceived as an abstraction of the ecliptic circle. 6. Horoscope is a representation of birth time with ten geometrical longitude functions independent of distance making a picture of the solar system against the stellar background modeled into 27 arc segments credited to be the spouses of moon. In contrast the ecliptic circle is divided into 12 arc segments credited to 12 deities which are manifestation of sun. It becomes apparent from the above that the decimal system as seen in the definition of a birth event (9.87654321 minutes = 800 minutes = 1 nakshatra on the K-circle) and the sexagesimal notation are implicit in the erection of a horoscope by the siddha model of time. Any such model and horoscope has meaning for predictive purpose only if the exercise arises out of a valid mode of cognition or means of knowledge regarding the causative role of a subtle force independent of distance. All the other four fundamental forces of nature are dependent on distance whereas the siddha cognition speaks of a force integrative of the micro and 13
macrocosmos and is independent of distance. In fact, it has to be independent of distance as the force arises out of the wholeness, oneness, the universe.
Siddha Model of Time and the Fifth Force The patterns as above of destiny are defined using a specific model of time carved out on the ecliptic against the stellar background. Any such model of time for predictive purpose has meaning only if the modeling achieves the representation of a force underlying the flux of life or ageing, the perceived arrow of time. No such force is known to modern physics as discussed earlier. Obviously, if the horoscope has some utility as a predictive tool, then the inherent model of time implies the existence of a hitherto unknown fifth interaction. The siddha tradition which can be traced as far back in time as the Pasupati of Harappa civilization (3000 BC), profess the existence of such a subtle force which permeates the whole universe as an androgynous current of energy. It expresses in the human being as a third component of breath or eye i.e. a siddha who has the experienced such a force is described as having three eyes corresponding to sun, moon and agni – agni being the subtle breath of universe aroused and experienced as the expression of the fifth force over the spinal column which is the homologue of earth’s axis in the microcosm. Sun and moon are the human breaths described as prāna chakshu (eyes of breath) and Agni is the breath of the Universe or the pranava chakshu or the third eye – is the definition that siddha tradition gives to time. Time is conceived as the breath of the evolving Universe and it siddhas seek to integrate the same into their body and the process involves great transformation of the individual and opens up to new levels of reality. Siddha wisdom describe time as kāla or death – the force underlying time is death or Yama and hence time is measured in units called yāma and the delusive aspect of time is called māyā. 1. Siddha wisdom models the apparent ecliptic path of sun and moon as the ‘wheel of nodes’ or ‘rāhu-śikhi chakram’ which in fact reflects the same rationale as ‘ecliptic’ meaning the path of eclipses. 2. Path of eclipses is modeled as the wheel of time of 21600 minutes of arc which represent the 21600 breaths of the universe – the cosmic man – micro and macrocosmos in sex by integration of the breaths prāna and pranava. 3. On the ecliptic circle, every point can be zero unless a particular zero models the astrological causative force. The wheel of nodes cause the experience of the fifth bio-cosmic integrative force when the ecliptic longitude of the star Mūla (λ-Scorpii) is set to be 2400 or made to correspond with the genitals of the cosmic man. This particular rationale of zero is reflected in the tantrik installations of Siva & Sakti as lingam embedded in the yoni – symbolic of universe – integration of micro and macrocosmos, Jīva and the Prakrti. 4. Zodiac as Time Structure of Breathing •
Every yogic body is tuned for 21600 breaths a day, which means 360 breaths in 1 ghati of 24 minutes or 15 breaths in one minute. 14
• •
•
•
•
•
•
Breaths through the left and right nostril (connected to nādis Ida and Piňgala) are controlled respectively by the moon and Sun vis-à-vis the luni-solar phenomena. The bright and dark fortnights as well as the solar transit from one zodiacal sign to the other exercise their influence on the breathing cycle that alternates between the two nostrils. Bright fortnight of moon begins with the Ida-breath at sunrise while the dark fortnight begins with Piňgala breath at sunrise and switch over takes place at 2.5 ghatis or at one hour intervals. Switch over from one nādi to the other takes place also at the solar transit into signs and thus arose the need for reconciling the revolutions of both the sun and moon and thus emerged the luni-solar calendar. In observing the breath, the right breath of dark fortnight is more dominant on Tuesday, Saturday and Sunday while the left breath of bright fortnight is more evident on Monday, Wednesday, Thursday and Friday. Above tāntrik precepts in fact reflects the principles with which the sidereal zodiac, divisions of time and the weekdays are configured. For example, the 21600 numbers of breaths decided the division of the ecliptic into 360 degrees and 21600 minutes of arc. Caitra-śukla (1) coinciding with the solar transit of zero marked the beginning of a breath cycle in harmony with the luni – solar phenomena and the sidereal zodiac conceived as Mūlādhāra Cakra. We can see in Brahmapurānam: Caitramāsi jagatbrahmā sasarja prathameahani Śuklapaks esamagram tattadā sūryodaye sati Pravartayāmāsa tadā kālasya gan anāmapi Grhānnāgānr tūnmāsānvatsarānvatsarādhipān
Brahma created the whole world and the year on the first day of Caitra. Also he instituted the calendar with the conception of graha, nāga, rtū, māsa, samvatsara and the lord of samvatsara. When considered against the above background of tāntrik precepts, we meet here with the conception of calendar year beginning with Caitra-śukla (1) and also the rāśī Mesa with which the breath cycle and the computation of time begins. •
Coincidence of the initial point of ‘Kālacakra’ and the breath cycle is not accidental. The declared purpose of Tantra and the ultimate objective of the ‘prānayāma’ is transcendence above time and as such all tāntrik precepts and observances have got a specific orientation with time. Hathayoga-pradīpikā 3 –3 says: Prānasya śūnyapadavī tathā rājapathāyate Tadā cittam nirālambam tadā kālasyavancanm
“When the prāna enters susumnā, for the yatis the mind is freed of māya and time ceases to exist” It becomes well evident that the siddhas spoke of a reality different from that of the common man and the astrological formulations have their origin in such a super-reality experience or extra-senory experience. 15
To sum up, the mathematical and logical formulations underlying Jyotihsastra can be valid only if there is some mode of cognition for the underlying force. Siddhas claim to have experience of such a force and they describe her as the great motherly intelligence behind the stage of life which integrates the whole Universe as one supreme Being endowed with its own intelligence.
Foce Underlying the Universal Being Whole Universe is One Single Being and everything that happens within is akin to all that happens within a human being to sustain it as an intelligent, creative being in quest of his own truth. A description this force of life can be found in the words of Paul Davies:6 “...the cell is more than just a bag of gadgets. The various componets fit together to form a smoothly functioning whole, like an elaborate factory production line. The miracle of life is not that it is made of nanotools, but that these tiny diverse parts are integrated in a highly oragnized way. What is the secret of this astonishing organization? How can stupid atoms do it? Individually atoms can only jostle their neighbors and bond to them if the circumstances are right. Yet, collectively they accomplish ingenious marvels of construction and control, with a fine tuning and complexity as yet unmatched by any human engineering. Somehow nature discovered on its own how to do this... Even more remarkable is that nature built the first cell from scratch. How was it done? As a simple-minded physicist, when I think about the life at the molecular level, the question I keep asking is: How do all these mindless atoms know what to do? The complexity of the living cell is immense, resembling a city in the degree of its elaborate activity... At the level of individual atoms life is anarchy – blundering, purposeless chaos. Yet somehow collectively, these unthinking atoms get it together. and perform the dance of life with exquisite precision. ..” This account is very important as it brings out some interesting aspects of modern man’s thinking. See the question: •
How do all these mindless atoms know what to do?
•
Yet somehow collectively, these unthinking atoms get it together, and perform the dance of life with exquisite precision
It becomes apparent that the Mother Nature has evolved a mechanism beyond the mind and thinking to coordinate and integrate the activities to be a graceful play of life. This is the force or universal presence, omniscience that received the name Great Mother in the wisdowm of the siddhas. Siddhas declare that the omniscient Mother is the guiding force of eveolution, it is inherent in time and has ten manifestations which has come to be described by the tradition as Mahāvidyās. Of these ten, the one that drives time is Mahākāli. 16
VI.
Frog View and Bird View of Life
Looking at life with the mindware, the thinking process rooted in logic, life is a mystery that cannot be depicted as a process and interpreted in terms of few parameters. It is the frog view and the frog may attempt to study life only in terms of tits and bits – the dissected pieces like time frame, body parts etc – and a wholesome view is beyond the reach of the frog even if the frog knows that the whole is more than the sum of its parts. As we saw above, the mind-ful man cannot think of anything beyond mind, his approach is wholly mental and hence prone to the uncertainties arising from mindware. Modern science does not know of any mode of pursuit of knowledge beyond the mind and the only lead to mind to take a leap bit beyond its horizon is the abstract formulation called mathematics. What can be configured as mathematics and a frame of logic can be understood by the mind i.e. a bird view expressed in mathematics and symbolic logic as we see in astrology can be a tool for the mind to interpret the apparently complex temporal profiles of life. Here the question arises: whether a formulation based on bird view can be verified by the tools available to the frogs? Answer to the above issue is that only testable predictions from the mathematical theory of bird can be verified by the frog. Or may be a change in perspectives may cause the frog to fly even if it is difficult to become a bird. The underlying energy or force may be detected if the frogs can have appropriate instrumentation for the same. In the case of astrology, unfortunately, the frogs have no means to feel or detect the energy wheras the siddha tradition is at their voccal extreme in glorifying the feel of that force in myriad names and descriptions. She appears in different ways to the different mental planes (chitta-bhumi) and time is supposed to play a significant role in causing her manifestation on the physical frame of the siddhas conceived in terms of the six wheels. Siddha body itself is the Big Wheel of Time on the sky and the interior network of subtle energy channels get described in tersm of six wheels or six lotuses which carry the alphabets of siddha-language and the energy of the spells.
VII. Siddha Experience of the Force of Time Siddha literature identify occasions like eclipses, solar and lunar transits, conjunctions of planets used in astrology as indicators etc as times when the force of time can be experienced by the siddhas. We have in fact a grid like structure arising from the 4x4 division of space to represent the geocentric orbital plane which is named after the nodes of the solar and lunar orbits. The 12 segments of the circle with reference to Mūlā or λ-Scorpii as fiducial at 2400 is the wheel of time or the serpent wheel and the inherent power as known to siddhas invoke the movements of a serpent. The nodes of moon as such is known as the head and torso of an energy serpent Rāhu-śikhi imagined across 1800 and completes one revolution like planets in nearly 19 years. The 300 points along the 3600 degree circle which marks out the segments (rāśi) are centres of peak potentials like the nodes upon a wavy string and the solar transits across such points are considered as important moments when the energy can be tapped by the adept in yoga. It transpires therefore that the model of time as known in siddha tradition is not 17
an arbitrary mathematical abstraction of the circle – it is a specific geometry of the ecliptic which yields the mathematical structure of the energy that drives time. XII
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What we see above may not make sense in the frog view but for the bird or the siddha it is based on real experience on the physical body. Apart from the junction points at 300, the sun-moon conjunction (newmoon) and opposition (full moon) are also considered as very potent moments when the siddha may feel the presence of the force of time in myriad ways depending upon his mental plane. Siddha wisdom states that the wheel of time is placed inside the mental body of the human being – microcosm – 3rd of the five layered structure.
VIII. Historical Moments when the Force had its Peak Considering that the siddha wisdom has some substance and a fifth force, which can be perceived as the serpentine inner spirit of time, exists, can there be some specific moments when such a force may be spotted in social life? The force we have been speaking about so far is bio-cosmic, it expresses in active organic life and hence some social impact at some rare historical moments can be expected if astronomically such special characteristics of the moments are discernible. In this respect, the times that deserve our maximum attention are: 1. Eclipses happening at the 300 junction points precisely. In order of importance – (a) Solar eclipse, local total-annular- partial, global (b) Lunar eclipse 2. Coincidence of newmoon precisely at 300 junction points rā-śi We have two remarkable examples of such times when society witnessed the force of time in a most unthinkable manner. •
Solar eclipse at Makara Samkranti on 15 January 2010 18
Local solar eclipse had its beginning at Kumbakonam at 11:18 hours with totality at 13:25. Just before the beginning of the eclipse, a cobra was found to pluck the Vilva leaves to do archana at a Siva temple near Kumbakonam. Newmoon: 00:18 Makara. Newmoon missed samkranti 0:0 by 7 hours but it was coupled with a total solar eclipse and sun at 270:00 had moon at 266:49 and Rahu at 266:10 – close conjunction and hence a very potent moment for the force modeled by the siddhas as the Rahu-Sikhi chakram. A total solar eclipse happening in the vicinity of a solar transit of Capricorn is a very rare event and such a configuration is remarkable from a siddha point of view also.
•
Kumbha samkrama 1568 AD – Great Sacrifice at Chitor
Historical accounts available on the web speaks of the seige of Chitor beginning in October 1567 AD and its culmination in the great sacrifice – Johar by 13000 women and children and the self-sacrifice of 8000 warriors (Bhils and Bhils turned Rajputs). Warrior clans all over India had Mahākali as their tutelary deity and hence the sacrifice at such mammoth scale is likely to have some indications in the sky i.e. the siddha model of time: Rāhu-śikhi chakra. Following data is noteworthy. Makara samkrama 30 December 1567, 20:46 IST. Sun 00000’ & moon 02011’. New moon corresponded to 29048’ Dhanu = sun = moon (30 December at 16:04 IST). Sun and moon had been approaching closer and closer to the junction points where the humkāra had its peak. Kumbha samkrama 29 January 1568, 09:56 IST: Sun 00000’ Kumbha & moon 29037’ Makara. New moon corresponded to 00002’ Kumbha = sun = moon (29 January at 10:46 IST). Sun and moon had precisely coincided the rāśi 0 when the right ayanāmśa is used. Transit and the newmoon differed only by 1 hour. Meena samkrama 28 Feb 1568, 07:25 IST: sun 00000’ Meena & moon 00054’ Meena.Newmoon was at 05:27 IST on 28 Feb 1568 AD i.e. differed by just 2 hours from the moment of transit. 19
Newmoon at such close vicinity to the rā-si junction points – nodal points of the serpent – is significant and the events of the solar month of Aquarius which got sandwiched between such remarkable transits point towards the existence of the fifth force spoken by the siddhas – Mahākāli. Above configuration seen on the wheel of nodes may be better understood against the background of the article ‘Integration of Jyotihsastra-Aparajita-Tantra’ which spoke of an underlying force whose principal abode is at Kamakhya. Article itself got written inspired by her manifestation as Aparajita and a trip to Kamakhya in October 2011 coinciding with Tula samkram. Assuming for the sake of a scientific discussion – if the graceful presence at Kamakhya, Mahakali is the force underlying Jyotishsastra, how one may look for an astronomical and mathematical presence of that divine? She is life alone and death is an abstraction invented to achieve a stage–wise comprehension. She is life alone and yet or so she exults at sacrifice. Sacrifice is the force by which she runs the show. Death is the force of time, we call it Yama by personification. Her force is sacrifice, selfsacrifice of her devotees by which her creativity takes the upswing. Article on Aparajita spoke of an astrological causative force, the modelling of which is achieved in the Zodiac in terms of longitude functions traversing periodically over the 360 degrees or 21600 minutes of arc. If such a force exists by which the prediction is achieved as an event, if the holistic sciences such as yoga and tantra which are based on the equivalence and integration of the micro and macrocosm, then what kind of astro-mathematical expression can be expected for such a force? In other words, if the force underlying Tantra is the force underlying Jyotihsastra, how the force underlying Tantra viz. Aparajita shall have her astronomical and mathematical expression? •
By what necessity Ganita came into being in the siddha tradition?
•
If suppose Ganita was created under experience of Aparajita as Mahakali – the great essence of time – can there be a better place other than Jyotischakra to spot her?
•
If Ganita and the Jyotischakra got created under the Siddha experience of Mahakali, can’t there be a notable manifestation of Her presence on the Jyotischakra?
Her Signature What is her most famous signature as known in tantric tradition? What makes her rejoice or exulted in spirit? There is one and only one answer: Self-Sacrifice Sacrifice is her most famous and authentic signature with which she is known. Against such a significance of self-sacrifice, where can we think of spotting her in some astronomical manifestation? •
New moon coinciding the samkrantis are the most potent moments 20
• •
Eclipses – new moon or full moon in line with the nodes of the luni-solar orbit. Eclipses at samkrantis also can be understood to be important
Planetary Positions on the day of Johar Planetary positions on 23 February 1568, the day of Johar and the Sivarātri after 2 nights had a significant repetition in 2005 with the new moon falling precisely degree-mins to the sun in upper transit on the day of Johar while the nodes also crossed from Mesha to Meena. Ketu 28:30
Ketu 28:23
Sun 25:15 Merc
Sun 27:xx Moon Merc
23 Feb 1568, Noon
Mars
Venus Moon
Rahu ≈1.0 True≈ ≈0
25/26 February Sivarātri
Mars
Venus Jup
Rahu Sat
Rahu Sat (R)
Jup
Sat 25:25
Sun 25:15 10 March 2005 Moon New moon that 25:15 followed Sivaratri
Ketu
Arrival of this write up in the hands of the śāktas in 2012 can be explained using the rationale of Kunda-ganita employed in horoscope rectification. 360/81=4.4444 is a magical number of the destiny’s Pandora’s Box – it is a significant element of the mathematical structure discovered by the siddhas. When the diurnal sphere or the wheel of nodes in the Prānamaya kośa rotates by 4.444 degrees, the Kunda sphere rotates by 360 degree in the Manomaya kosa. 360/81 = 4.4444: 36000/81 = 444.444 The year 1568 and 2012 are related through this magical number as 2012-1568 = 444.444. Further, it can be noticed that the 444.44 years from the day of Johar i.e. 23 Feb 1568 AD +444.44 years takes us to 17 August 2012 noon when sun is in transit to Simha at 00 while Moon is in the 26th degree which had caused the sacrifice. If the newmoon is examined, it falls very close to 00 Simha at 000:23’. Newmoon and the transit differed only 1/3rd of a day. 23-25 February 1568 AD marked the solar transit from 26th degree to 28th degree with the sacrifice of the 8000 warriors on 24 February 1568 AD while sun transited the 27th degree. Simha newmoon of the 1st degree is followed by – • • • • • •
Newmoon at 28-51 Simha Newmoon at 27-47 Kanyā Newmoon at 27-10 Tula Newmoon at 26-59 Vrschika Newmoon at 27-00 Dhanu Newmoon at 26-57 Makara 21
• •
Newmoon at 26-38 Kumbha – after the Mahā Sivarātri of 2013 Newmoon at 25-54 Meenam
These planetary phenomena are the culmination of a series triggered by the Sivarātri of 2005 and ending with its impact on the 26-27 degrees with the Kumbha-Sivaratri of 2013. Sivaratri of 2012 had no special significance when considered in isolation but the Mahāsivarātri of 2013 shall have great significance. 1991 and 2010 also had been significant in respect of the newmoon configurations close to the junctions rā-śi (300 points).
VII. Conclusions I leave the inferences to the sakta readers in view of the medium of mind with which the knowledge is shared under the present paradigm of human enterprise to seek reality. Just want to leave some hints towards a better understanding of the issue discussed in a second reading for those who have developed some interest in the topic discussed. Siddha tradition has great truths underlying the same and the decimal and sexagesimal notations are only a glimpse of the same. The mathematical structure that is apparent in the siddha wisdom of time is a pointer towards the reality that stands beyond mind and reasoning. Any reality beyond commonsense, beyond tools acceptable to mind is regarded as irrational and folly and the quest for the ultimate truth or reality beyond apparent phenomenal world is an incessant war between the rational and the irrational. A rational notion, some logic apparent to be factual to commonsense can wipe off a life long tryst with the irrational because the mind is habituated to perpetuate itself by denying everything beyond it. Mind divides and gives names and prevents the parts of the reality from realizing the whole which is more than the sum of its parts. Going beyond mind is going beyond names and then the whole is revealed and the process is called Yoga. Siddha reality is rooted in yogic perception devoid of the human baggage of shared minds – nirvikalpam. Under the frog view, the siddha wisdom is apparently a pseudoscience while in a bird view, the mathematical structure that the siddha tradition has bequeathed to us point towards the existence of a fifth force that appears in ten liberative forms known as Mahāvidyās in the Indian siddha tradition. The most popular of them is Mahākāli, the tigress of time and the mother of all wisdom Sri Vidyā who is known in gnostic tradition as Mother Sophiya.
¨ÉÉiɦÉê®úʴɦÉpùEòÉʳýÊ´ÉVɪÉää ´ÉÉ®úÉʽþ Ê´É·ÉɸɪÉä* ¸ÉÒÊ´Étä ºÉ¨ÉªÉä ¨É½äþ榃 ¤ÉMɱÉä EòɨÉä榃 ´ÉɨÉä ®ú¨Éä** ¨ÉÉiÉÆÊMÉ ÊjÉ{ÉÖ®äú {É®úÉi{É®úiÉ®äú º´ÉMÉÉÇ{É´ÉMÉÇ|Énäù* nùɺÉÉä½Æþ ¶É®úhÉÉMÉiÉ& Eò¯ûhɪÉÉ Ê´É·É·É®úÒ jÉÉʽþ ¨ÉÉÆ** Irrational can be disowned by anyone because of the freak mind. Irrational in fact is the true warrior within man – irrational – the spirit beyond mind is the soul – and the irrational is the eternal warrior. From Her feet the irrational spring to existence and like a chaver (selfsacrificing warrior) he fights the rational – swings between her feet till the siddha owns it up by integrating the experiences along the myriad miracles with which she had sustained him... in 22
the long drawn out war, the mind realizes its own ludicrous character in its own way and eliminates itself. Mind deletes itself when faced with ludicrous extremes – mind cannot be eliminated by making it design its own games or by quoting conundrums like karmanyevadhikaraste... such sermons are momentary and shall be of no impact beyond a freak mind and hence the wide gap between preaching and practice. Mind is fearful of anything that shall add conviction to the truly spiritual instincts and so the first reaction of mind to any miracle is disbelief. Mind fights with all means to deny the miracles, the supernatural. Mind keeps the sermons under cover so that it won’t be tested with the effors to practice such precepts which shall deny the name and possessiveness. Mind creates pseudo-convictions and transforms the individual to a psychic instead of spiritual and this is happening all over the world in the name of religions. Siddha tradition on the other hand, says: When the stars and moon-light cease The Sun rises The flock of birds smitten by Garuda Surrender to serve Him Moon-light will cease only if it dies by its own tricky reasoning. It can be made to die by its own reasoning only when supplied with experience that cuts its notions, its game of logic, bias, fear... vikalpam and the modes of cognizance by which it thrives must perish by realizing its own fallacy. Mind must be driven to commit suicide. Death of mind happens only from within. It must collapse on to itself. It must be made into a black hole subjected to increasing gravity of the "irrational" - footsteps of Great Mother that it collapses without leaving a ray out... People take the word māyā superficially and so none understands the spiritual meaning. Māyā is that which disguises the original, real by creating impressions of real. Last refuge of the mind is māyā to make you feel that the present is real. Siddha tradition is witness to Mahākāli whose left foot is in the heart of one’s corpse and the right upon the 14 worlds and she holds the present in her right hand – the severed head of the buffalo, cattle within each which prefer to hold on to the cold comfort of the present. Mind denies Her because of the fear of the cremation ground where she emanates to dance in her fury to test the siddhas. Bhadra_Kāli is Mahisha_Kali where Mahisha is the present taking numerous forms inspired by delusion to fight for perpetuation of mind and name. Unless the present is eliminated She shall be beyond cognizance as She appears only in a smaśāna. Present discussion is not for inducing any blind faith. Being critical is the first step of being spiritual. But being critical with courage is important. In the absence of courage and willingness to sacrifice, mind shall trick the individual and the only One who is not tricked by the mind is the One who lives in the cremation ground. Siddha lessons leave no ambiguity but unfortunately the interpreters have added their mindware nonsense to distort the ancient wisdom. 23
Beware of the commentators and take the path to the cremation ground. She will come to play Her games and to lift you up to the 4th body of Vijnāna. The story writing and interpreations cease there only. Just as the modern science has its methods, siddha pursuit has its own methods. She is the Guru and the curriculum is painful as she is bent upon destroying the last streak of mind. The Chitor sacrifice and Mahāsivarātri of 1568 AD to which I have refered may raise many questions in the minds of the people. Equally mystifying may be the Mahāsivarātri of 1191 AD and the samkram that followed and the implications it had for the then Delhi King Prthviraj Chauhan and the satis in his name at the abode of the Vārāhi today known as Kālikāji... curiosity cannot be endlessly pursued.... Siddha precepts say so.
Acknowledgement The data needed and used in this study could be easily managed with the free software provided by Mr Narasimha Rao. Newmoons and transits could be easily monitored by the wonderful tool he has provided to all. Let Mother’s Grace be with him always.
IX.
References
1
Christoph Schiller, Motion Mountain, the adventure of physics – vol.vi the strand model –a speculation on unification
2
Ibid., p.16
3
Tegmark, Marx., Is “the theory of everything” merely the ultimate ensemble theory? Annals of Physics, 270, 1-51 (1998)
4
Robert O Duncan, What Are the Structural Differences in the Brain between Animals That Are Self-
Aware (Humans, Apes) and Other Vertebrates?, Scientific American Mind, March 2012 5
Brian Greene, The Elegant Universe, Vintage, (2000), p.4
6
Paul Davies, The Fifth Miracle, p.76-77 24