The Nehrus & India’s New Cosmology – Part III

Indira GandhiIn her death Indira Gandhi continued to serve this cause and to fulfil her role in this cosmic vision. Briefly, it can be explained in this manner: 1984 was a year corresponding to the fourth power/orbit/planet of this decade, a decade which is to see India well on her way to achieving her role in this new age. The number power of the year is itself 4 (1+9+8+4=22=4). For complex reasons, described in my books, the summer of 1984 was the most critical point of the decade, – what I have called, the Reversal Point. In the number scale 0 to 9, it marks the exact halfway measure, the 4.5. If we were to lay this scale against the solar system of 9 orbit/planets, this reversal point would fall at the Asteroid Belt. That vast abyss in our system presents us with a visual impact of the reversal point’s effects when experienced in time on this planet, housing, as it does, billions of particles of some shattered cosmic body that once occupied the zone.

[Return to Part I or Part II of ‘The Nehrus, a Phenomenon of India’s New Cosmology by Patrizia Norelli-Bachelet, originally published in The Vishaal Newsletter, Volume 0, Number 1, October 1985, © Aeon Books]

Disintegration is thus its keyword, – a splintering, a shattering, a dismembering. And as stated, according to India’s new cosmology, this reversal was experienced in the summer of 1984 in the decade of the 1980’s. The events of that period do indeed bear witness to the difficult passage the nation had to pass through, as if it were a space ship traveling through that dangerous abyss in the heavens. In the previous decade the very same correlation occurred in the summer of 1975, when the emergency was declared. It was then that Indira Gandhi’s son, Sanjay, shot into prominence and began his political career. There was talk from that point onward that he would one day become the country’s prime minister, that he was being ‘groomed’ for the post. Yet now, after a return to the same cosmological equivalent (in time), it is Mrs. Gandhi’s other son, Rajiv, who has indeed become the next Nehru in the Lunar Line to hold the position of prime minister of India.

The structure of this cosmological model is not restricted to the Lunar Line however. There is, what I have called, the Solar Line as well. In fact, it is the foremost piece in the model. In order to describe the attributes and relevance of the Solar Line, far more space is required than allotted here. Suffice it to say that for the Solar Line the same equation holds, 9 to 6 to 3 to 0/1; but this progression uses only the year count. The actual Solar Line began in 1872 (=9) with the birth of Sri Aurobindo. The passage was then to the Mother, his co worker, and the year count was 1878 (=6). Thereafter down the scale it has been fulfilled in the same precise manner as the Lunar Line. In this context it may be pointed out that India’s Independence occurred on 15 August, Sri Aurobindo’s birthday.

What we are dealing with in this cosmology centred on India are patterns formed by events and interconnections in time. The most important contribution that India makes in this respect is to present a perfect model for a new perception of the mechanics of time in the context of the earthly evolutionary process. The reason for this is that by such a process a ‘blueprint’ is created which then facilitates reproductions through the mechanics of time, rather on the order of the morphogenetic fields Dr. Rupert Sheldrake describes in his hypothesis of formative causation, a new theory which seeks to explain the reproduction of forms, biological as well as psychological, expressing themselves in habit and instinct. Such a contribution, however, can only be appreciated in this new age which has seen the emergence of a universally accepted calendar. The model under analysis is precisely concerned with a universal order, affecting the entire planet and not just one nation or race, and the ultimate establishment of what I have called a planetary society. This does not do away with distinctions nor postulate a uniformity of system or creed. Rather, this new model from India describes a perfect harmonisation of multiplicity in unity – or what is commonly known as India’s diversity in unity. It is just such a harmonious blend of difference within an all embracing unity and wholeness that is India’s main contribution to the new age and serves as a model which can extend in the future to other points of the globe. India’s capacity to fulfil this role is evident in a logical, objective assessment, for surely there is no other nation on earth that can boast of such a vast variety of peoples and languages and creeds, gathered together under the umbrella of a single national culture and ideal.

However, patterns of this nature cannot be perceived nor understood unless time is viewed differently, with a yardstick that is not appreciated in modern times by most researchers in the field, though in ancient India these mechanisms were well known. Yet these synchronisations and patterns continue to fascinate thinkers, such as Carl Jung, the noted psychologist. In another field, we find the same fascination in the author, Doris Lessing, who is presently popular among new age groups because of her intriguing space fiction series, Canopus in Argos. In an interview with ‘The New Age Journal’ (January, 1984), she states; ‘It is not individual coincidences that concern me; it is patterns. Things will start happening along a certain line, coincidences in a certain field or between fields, or people who are linked will suddenly meet . . . . I think the human animal is one; we are one organism. We have a mind that we share.’

The manner in which this consciousness is shared by all people, cutting across space and utilising the mechanics of time is the subject of this new cosmology. The presentation ceases to be theoretical in this instance, since India is offering the living model and the process is being activated at this very moment. On this basis the discussion becomes an exciting one, especially for India, in that we are not dealing with a theoretical pattern that awaits verification in the future. Rather, this new model of the universe, with projections into a new world order, is taking shape today before our very eyes.

The difficulty encountered in matters requiring a different perceptive capacity is the human being’s inability to see the threads of these harmonious patterns woven in the fabric of daily living. This is largely due to our preconceived notions of what ‘should’ be, based on formulations and systems unrelated to what is. In India’s case, this finds its expression in criticisms of ‘dynastic succession’ regarding the Nehrus, and a failure to appreciate that what is taking place in the subcontinent is unique and has no previous model. It is India’s own system. For if we are speaking of and indeed seeking a new world order for this ailing civilisation, it stands that we shall not be able to fall back on old patterns for the creation of this newness, a contradiction in terms, in any case.

Basically, the order India presents to the world is nothing other than the harmony of our solar system, translated into our lived experience on this planet, via time. To understand this new order we need only study the harmony of the System we inhabit, but with an enhanced understanding of its correlation to time in its periodicities, and regulated for our collective awareness via the calendar. There is nothing recondite or esoteric in this perception. It is merely a new capacity to perceive these interwoven and interrelated threads, regardless of surface appearances. To the ancient Vedic seers, this might have been termed a ‘consciousness of unity’.

Continue to Part IV