Vedic Mathematics: Sixteen Sutras and their Corollaries

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The divergence embraces everything other than the fact of intuition itself – the object and field of intuitive vision, the method of working out experience and rendering it to the intellect. The modern method is to get the intuition by suggestion from an appearance in life or nature or from a mental idea and even if the source of the intuition ie the soul, the method at once relates it to a support external to the soul. The ancient Indian method of knowledge had for its business to disclose something of the Self, the Infinite or the Divine to the regard of the soul – the Self through its expressions, the infinite through its finite symbols and the Divine through his powers. The process was one of Integral knowledge and in its subordinate ranges was instrumental in revealing the truths of cosmic phenomena and these truths mere utilised for worldly ends.

Tirthaji_S.B.K. Vedic mathematics or sixteen simple mathematical formulae from the Vedas

Conjuncted: Richard Wagner: Parsifal

 

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The second act of Parsifal takes place in the magic castle (maya) of the black magician Klingsor. Here Satan, personified as the magician, tests Parsifal’s will power. Wagner regards Klingsor “as the counterweight to the god-seeking impulse, which beclouds the power of discernment [the thinking principle, manas], with two sources of illusion: the power of sense impressions and passionate desire [maya and kama].”

How does maya becloud our knowledge? If we were to rely on sensory perception alone, we would conclude that the sun rises in the east and sets in the west and that the sun therefore orbits the earth. If we use manas, however, which provides us with knowledge of the earth’s rotation and the motion of the planets and stars, we come to a different conclusion and one which is far nearer to the truth. There are more subtle deceptions, such as external beauty which conjures up what appears to be a higher, more ideal world; it courts us with diverse attractions and casts a pleasant veil over the world of appearances. If we mistake the attractive veil for reality, we succumb once again to deception. The driving force behind this deception is passion.

Klingsor evokes those forces of passion which compel us into a seemingly endless cycle of reimbodiment, rest, and fulfillment, ever seeking redemption. Through self-castration Klingsor has forcibly rendered himself unreceptive to desire. He has obtained magic power over Kundry (desire, kama connected with lower manas) and possession of the holy spear (mind, higher manas). Now he intends with her aid to gain possession of the Grail: Kundry, here representing kama or desire-mind, is to seduce Parsifal, as she did Amfortas before him. Kundry suffers because of herself: she longs for satisfaction and the stilling of her eternal urges. But a knight must be able to withstand, control, and refine the dark forces of desire — ultimately it is desire which impels us to aspire to higher things.

Kundry resists the entreaties of the magician, but when Parsifal enters the realm of Klingsor, she succumbs to the magician’s power lower mind naturally feels drawn to its divine origin. The violent love which she feels, however, is the result of desire. Thus tragedy is preordained.

When Parsifal enters the magic castle, Klingsor conceals himself and turns the area into a beautiful tropical garden where young maidens clad in soft-colored veils dance. When Parsifal approaches, they embrace him, and the game with the flower maidens begins. The higher self can only play with beauty; as soon as one is entrapped by it, his powers become bound to the physical realm. The maidens want more than just to play, and they crowd around him. Firmly driving them off, Parsifal cries: “Have done! You shall not catch me!”

The first attempt at seduction through the power of deceptive beauty has been repulsed. But when Kundry enters and calls his name — Parsifal — he is shocked, because his mother had once addressed him in just the same way in a dream. The flower maidens fade away and Parsifal recognizes the deceptive nature of the material world. Now the power of the desire world is revealed to him: Kundry becomes visible. She tells Parsifal of his origin: Parsifal (the monad) left the world of illusion and went his way, following the laws of spirit. In the world of appearances it is impossible to understand such decisions. So great is the sorrow of his mother (his biological origin) at his decision that she finally dies. When Kundry tells of his mother’s grief when he ran away to seek higher things, she awakens the pity of the higher self with regard to the personal self. Parsifal sinks down at Kundry’s feet and torments himself with severe self-reproaches.

Parsifal experiences here the possibly strongest temptation the aspiring human being can encounter. Overpowering pity in the face of suffering has proved the undoing of many who betrayed their divine ideals for the sake of alleviating suffering. In his state of weakness, Kundry tells Parsifal of the great love between his parents; nevertheless, he does not give in to Kundry’s fantasies but sees Amfortas before him. This time he does not merely see the sorrow in the realm of the Grail, as in the first act, but suffers it directly. Parsifal suddenly starts up with a gesture of the utmost terror, his demeanor expresses some fearful change; he presses his hands hard against his heart as if to master an agonizing pain. He cries: “Amfortas! The wound! The wound! It burns within my heart!”

Parsifal remembers what he saw in the temple of the Grail and “falls into a complete trance.” The vision of his link with divinity awakens once again within him. He is filled with deep compassion which no longer relates to the personal self, nor to the suffering of the spiritual self (Amfortas), but to the inmost divine heart of creation calling us to liberation. It is compassion for his own essential divinity (atma-buddhi, the higher duad) which is enchained by the fetters of desire. This compassion for the divine activates love of the divine and sets in motion the will to complete the process of attaining divinity.

Kundry tries to hinder Parsifal’s compassion, but he recognizes the demonic nature of her attempt. Kundry tries to kiss Parsifal, but he forcefully repulses her. This is the turning point of the whole drama. The deceptive maneuver of the black magician which brought about the downfall of Amfortas and the knights of the Grail, is penetrated by Parsifal, enabling him to achieve clearness of vision. He sees through the bewildering attacks of his adversary and hears the call of the divine will to redemption “in proving himself through the active pity he feels for the sorrow of humanity”attack.

Only now does Klingsor begin his most powerful attack on the initiant. Through Kundry he attempts to conjoin universal love with the personal. Kundry reveals to Parsifal the tragedy of her existence and her own suffering, saying:

One for whom I yearned in deathly longing, whom I recognized though despised and rejected, let me weep upon his breast, for one hour only be united to you and, though God and the world disown me, in you be cleansed of sin and redeemed!

Parsifal here recognizes Klingsor’s seductive attack on his will to redemption. He discerns the way in which the human desire nature repeatedly feigns reformation and binds us to things of matter. He again repulses Kundry, saying: “For evermore would you be damned with me if for one hour, unmindful of my mission, I yielded to your embrace.”

The seducing skills become increasingly spiritual (geistig). Kundry begs for pity and promises Parsifal the attainment of divinity. But the initiant understands that in no event must he allow himself to be ruled by the desire nature; only if desire is used to liberate the aspiring human ego will it be redeemed. He says to Kundry: “Love and redemption shall be yours if you will show me the way to Amfortas.”

Kundry tries once again to win Parsifal’s act of redemption for herself: she tries to embrace him and implores him to take pity. But it is too late: Parsifal is already in a higher state of consciousness. He vigorously pushes her aside. The initiant has withstood the test. Kundry flies into a fury and curses “the fool” in her selfish longing for redemption. She tries to prevent him from reaching the Grail. Klingsor appears in person and hurls the spear at Parsifal, but Parsifal catches the spear and holds it above his head: sensuous lower mind is transformed into aspiring higher mind. Parsifal says: “With this sign I rout your enchantment. As the spear closes the wound which you dealt him with it, may it crush your lying splendor into mourning and ruin!” In the light of the higher mind the demonic illusion fades away; Klingsor’s magic realm sinks as if by an earthquake.

The third act, concerning redemption, takes place in the realm of the Grail on the morning of Good Friday: flowers are in bloom all around and desire moves through the whole of nature, awakening it to new life.

Gurnemanz enters from a humble hermit’s hut, when he hears Kundry moaning. He notices a change in her: the wildness has vanished. She allows Gurnemanz to reawaken her from her paralysis. Her only concern seems to be to serve the knights of the Grail, but Gurnemanz informs her of a change in the knightly order: the spring of divine wisdom has failed. Everyone now looks after himself.

Meanwhile Parsifal enters clad in black armor, which Wagner regarded as a symbol of will power, the fighting strength of the personal self. He saw the conquest of the powers of illusion as an act requiring personal effort and struggle — the assertion of the higher will in the midst of personal, earthly life:

a strong awareness of [suffering] can raise the intellect of the higher nature to knowledge of the meaning of the world. Those in whom this sublime process takes place, it being announced to us by a suitable deed, are called heroes. — Collected Writings of R. Wagner, vol. 10

Gurnemanz calls upon the “stranger” to lay down his weapons at this holy spot. Parsifal then “thrusts the spear into the ground before him, lays shield and sword beneath it, opens his helmet, takes it from his head and lays it with the other arms, then kneels before the spear in silent prayer. . . . Parsifal raises his eyes devoutly to the spearhead.”

In the realm of the Grail or buddhi, the weapons of the personal consciousness are sacrificed to the power of intuition: the helmet of intelligence, the shield of courage, and the sword of the active will, while the point of the spear (mind) represents the moment of maximum concentration which leads to an intuitive understanding of the world. Gurnemanz now recognizes the spear and also the man who had once slain the swan. The spear is back in the realm of the Grail: the power of intuition shines again. When asked where he comes from, Parsifal answers: “Through error and the path of suffering I came; . . . An evil curse drove me about in trackless wandering, never to find the way to healing; numberless dangers, battles, and conflicts forced me from my path even when I thought I knew it.”

Gurnemanz reports that since Titurel’s death the state of the Order has worsened: intuition has been completely lost, and the Grail itself remains enclosed within the shrine. The knights now feed only on dogmas. Parsifal springs up in intense grief — he feels responsible for the knights’ suffering since he, the chosen “Redeemer,” had succumbed to maya (illusion). Amfortas is due to open the shrine in which the Grail is concealed on that very day, when his father is carried to his grave. Gurnemanz wants to take Parsifal to him. But first, one of the most significant scenes of the opera takes place: as Kundry bathes Parsifal’s feet, the full consciousness of his task awakens in him. Once the purification and cleansing of the personal self (the feet) have been carried out, Gurnemanz proceeds to anoint his head — his spiritual judgment must likewise light up pure and spotless within the personal self — enabling the personal self to be united with the divine self of its own free will.

Parsifal is thereby made King of the Grail. His first office is to baptize Kundry: the desire nature is incorporated into the community as an element necessary to progress, and becomes the driving force of pure divine love. That desire no longer serves the lower, but the higher self, brings about a transformation in the whole of nature. In Gurnemanz’s words: “Thus all creation gives thanks, all that here blooms and soon fades, now the nature, absolved from sin, today gains its day of innocence.” Parsifal then kisses Kundry gently on the forehead.

In the distance the sound of bells is heard. As they approach the temple of the Grail, time once more becomes space and the interior of the temple becomes visible. It is the same scene as at the end of the first act, but more gloomy. Two processions of knights enter the stage, one carrying Titurel’s coffin, the other with Amfortas on his deathbed. The knights are aware that without the creative power of intuition of the Grail, they are doomed to die. They are not strong enough to open the shrine themselves and therefore insistently press Amfortas to do so, but in his immeasurable pain he is no longer able to open the shrine. He calls upon the knights to kill him, since no one is able to close the wound.

At this moment the divine love of the higher self breaks through: Parsifal enters the hall, accompanied by Gurnemanz and Kundry and, touching the wound with the end of the spear, says: “But one weapon serves: only the spear that smote you can heal your wound.” The personal mind, gravitating to things of earth, opened up the gulf in human nature; the intuitive mind closes the fissure between the spiritual and earth-bound poles. Parsifal continues: “Be whole, absolved and atoned! For I now will perform your task. O blessed be your suffering, that gave pity’s mighty power and purest wisdom’s might to the timorous fool!”

Parsifal steps towards center stage, holding the spear aloft before him, saying: “I bring back to you the holy spear!” All gaze in reverence at the uplifted spear, to whose point Parsifal raises his eyes and intones:

O supreme joy of this miracle! This that could heal your wound I see pouring with holy blood yearning for that kindred fount which flows and wells within the Grail. No more shall it be hidden: uncover the Grail, open the shrine!

[Parsifal mounts the altar steps, takes the Grail from the shrine now opened by the squires, and kneels before it in silent prayer and contemplation. The Grail begins to glow with a soft light, increasing darkness below and growing illumination far above.

A beam of light: the Grail glows at its brightest. From the dome a white dove descends and hovers over Parsifal’s head. Kundry slowly sinks lifeless to the ground in front of Parsifal, her eyes uplifted to him. Amfortas and Gurnemanz kneel in homage to Parsifal, who waves the Grail in blessing over the worshipping brotherhood of knights.]

Wagner by these stage directions for the final scene epitomizes the ultimate triumph of the hero-soul. Through Parsifal’s act the earthbound human mind is directed upwards again towards divinity; the power of creative intuition flows again through all the realms. As a result, the fossilized spiritual tradition of Titurel is reinvigorated, and he rises from his coffin. The divine spirit, symbolized by the dove, hovers over Parsifal’s head, i.e., the consciousness of the higher ego experiences its innate divinity. This represents a transformation into something completely new: the attainment of Mastery.

The Occultic Brotherhood

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Millions upon millions of years ago in the darkness of prehistory, humanity was an infant, a child of Mother Nature, unawakened, dreamlike, wrapped in the cloak of mental somnolence. Recognition of egoity slept; instinctual consciousness alone was active. Like a stream of brilliance across the horizon of time, divine beings, manasaputras, sons of mind, descended among the sleeping humans, and with the flame of intellectual solar fire lighted the wick of latent mind, and lo! the thinker stirred. Self-consciousness wakened, and man became a dynamo of intellectual and emotional power: capable of love, of hate, of glory, of defeat. Having knowledge, he acquired power; acquiring power, he chose; choosing, he fashioned the fabric of his future; and the perception of this ran like wine through his veins.

Knowledge, more knowledge, and still greater knowledge was required by the maturing humans who looked with gratitude to the godlike beings who had come to awaken them. For many millennia they followed their guidance, as children lovingly follow the footsteps of their mother.

As the ages rolled by, a circulation of divine instructors succeeded these primeval manasaputras and personally supervised the progress of child-humanity: they initiated them in the arts and sciences, taught them to sow their fields with corn and wheat, instructed them in the ways of clean and moral living — in short, established primeval schools of training and instruction open and free to all to learn of things material, intellectual, and spiritual. At this early period there were no Mystery colleges: the ancient wisdom was the common heirloom of all mankind, for as yet there had been no abuse of knowledge, and hence no need for schools kept hid and sacred from the world. Truth was freely given and as freely accepted in that golden age. (H. P. Blavatsky Collected Writings)

The race was young; not all were adept in learning. Some through past experience in former world periods learned quickly and with ease, choosing intuitively the path of spiritual intellection; others, less awake, were good though wayward in progress; while a third class of humans, drugged with inertia, found learning and aspiring a burden and became laggards in the evolutionary procession. To them, spiritual apathy was preferable to spiritual exertion.

Mankind as a whole progressed rapidly in the acquisition of knowledge and its subsequent use. Some obviously wrought evil — others good. What had been latent spirituality now became active good and active evil. Suffering and pain became nature’s most merciful method of restoring the heart to its primeval instinct, that of spiritual choice. As mind developed keener potentialities and the struggle for mental supremacy overcame the spiritual, the gift of intellect became a double-edged weapon: on the one hand, the bringer of spiritual awareness and undreamed of intellectual ecstasy; and on the other, the wielder of a weapon of destruction, of horror and, in the worst cases, of deliberate spiritual wickedness — diabolism. As H. P. Blavatsky wrote:

The mysteries of Heaven and Earth, revealed to the Third Race by their celestial teachers in the days of their purity, became a great focus of light, the rays from which became necessarily weakened as they were diffused and shed upon an uncongenial, because too material soil. With the masses they degenerated into Sorcery, taking later on the shape of exoteric religions, of idolatry full of superstitions, . . . — The Secret Doctrine  

Nature is cyclical throughout: at one time fertile in spiritual things, at another barren. At this long-ago period of the third root-race, on the great continent of Lemuria, now submerged, the cycle was against spiritual progress. A great downward sweep was in force, when expansion of physical and material energies were accelerated with the consequent retardation and contraction of spiritual power. The humanities of that period were part of the general evolutionary current, and individuals reacted to the coarsening atmosphere according to their nature. Some resisted its down- ward influence through awakened spirituality; others, weaker in understanding, vacillated between spirit and matter, between good and evil: sometimes listening to the promptings of intuition, at other times submerged by the rushing waves of the downward current. Still others, in whom the spark of intellectual splendor burned low, plunged headlong downstream, unmindful of the turbulent and muddy waters.

As the downward cycle proceeded, knowledge of spiritual verities and living of the life in accordance with them became a dull and useless tool in human hearts and minds. Such folly was inevitable in the course of cosmic events, and all things were provided for. Just as there are many types of people — some spiritual, others material, some highly intelligent, others slow of thought — so are there various grades of beings throughout the universe, ranging from the mineral, through the vegetable, animal, and human kingdom, and beyond to the head and hierarch of our earth.

During these first millennia the spiritual head and guardian of the earth had been stimulating wherever possible the individual fires of active spirituality. Gradually as knowledge of divine things became abused by those strong in will but weak in morality, truth was increasingly veiled. The planetary watcher now felt the need of selecting a band of co-workers to act as bodyguard and protector of the ancient wisdom. Alone a handful of spiritually illumined human beings, in whom the divine fervor burned bright, acknowledged wholehearted allegiance to their planetary mentor — the spiritual hierarch of humanity. Through long ages certain individuals had been watched over and guided, strengthened and tested in innumerable ways, and those who passed the test of self-knowledge and self-sacrifice were gathered together to form the first association of spiritual-divine human beings — the Great Brotherhood. As G. de Purucker elaborates:

Then was formed or established or set in operation the gathering together of the very highest representatives, spiritually and intellectually speaking, that the human race as yet had given manifestation to; . . .

. . . the Silent Watcher of the Globe, through the spiritual-magnetic attraction of like to like, was enabled to attract to the Path of Light, even from the earliest times of the Third Root-Race, certain unusual human individuals, early forerunners of the general Manasaputric “descent,” and thus to form with these individuals a Focus of Spiritual and Intellectual Light on Earth, this fact signifying not so much an association or society or brotherhood as a unity of human spiritual and intellectual Flames, so to speak, which then represented on Earth the heart of the Hierarchy of Compassion. . . .

Now it was just this original focus of Living Flames, which never degenerated nor lost its high status of the mystic center on Earth through which poured the supernal glory of the Hierarchy of Compassion, today represented by the Great Brotherhood of the Mahatmans, . . . Thus it is that the Great Brotherhood traces an unbroken and uninterrupted ancestry back to the original focus of Light of the Third Root-Race. — The Esoteric Tradition  

Hence the elder brothers of the race remain

the elect custodians of the Mysteries revealed to mankind by the divine Teachers . . . and tradition whispers, what the secret teachings affirm, namely, that these Elect were the germ of a Hierarchy which never died since that period” (Secret Doctrine)

— since the foundation and establishment of the Great Brotherhood some 12 million years ago. From this center for millions of years have been streaming in continuous procession rays of light and strength into the world at large and, more specifically, into the hearts of those whose lives are dedicated to the service of truth. From this Fraternity have gone forth messengers, masters of wisdom, to inspire the grand religions of the past, and they will continue to send forth their envoys as long as mankind requires their care.