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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.

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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 � 1137.06� . 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

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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

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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 self-

awareness 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?

• Is there anything suggested by science that forebids some kind of cognitive communications

between the microcosm and macrocosm?

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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?

• What if the reality of existence is evident only in the harmony of the two self-awareness-

structures, 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:

• 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?

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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 space-

time 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

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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?

• Tornado may be a case where probably a theory is not possible but what about the less

complex systems?

• 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?

• 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

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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.

• Self-aware substructures (SASs) might inhabit some of these structures and we humans are

examples of such SASs.

• 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?

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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 self-

aware 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 micro-

macrocosmic, 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.

IV. 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

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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.

• 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

• On equal probability there can be mathematical structures which apparently forebids the

frog view

• 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

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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

14

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.

15

• 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 ‘prān ayāma’ 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.

16

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.

17

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

18

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 I II III

XI IV

X V

IX VIII VII VI

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

19

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.

20

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, self-

sacrifice 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

21

• 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

Rahu

≈≈≈≈1.0

True≈≈≈≈0

Sat

25:25

Sun

25:15

Merc

23 Feb

1568,

Noon

Mars

Sun

27:xx Moon

Merc

25/26

February

Sivarātri

Mars

Sun

25:15

Moon

25:15

10 March 2005

New moon that

followed

Sivaratri

Venus

Moon

Venus

Jup Rahu Sat Jup

Rahu Sat (R)

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

22

• 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.

¨ É É iÉ ¦É ê® úÊ ´ É ¦É pù EòÉ Ê³ ý Ê ´É VÉ ª Éää ´ É É ® úÉ Ê½ þ Ê ´ É· É É¸É ª Éä* ¸É Ò Ê ´É tä º É ¨ ɪ Éä ¨ É ½ äþÊ ¶ É ¤É MÉ ±Éä EòÉ ¨ ÉäÊ ¶ É ´ É É ¨Éä ® ú̈ É ä** ¨ É É iÉ ÆÊ MÉ Ê jÉ{ ÉÖ® äú { É ® úÉ i { É® úi É ®äú º ´ É MÉ ÉÇ{ É ´É MÉÇ| É näù * nù É ºÉ Éä½ Æþ ¶ É ® úhÉ É MÉ iÉ & Eò¯û hÉ ª ÉÉ Ê ´ É· É· É ® úÒ jÉ ÉÊ ½ þ ¨ 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 (self-

sacrificing 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

23

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.

24

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