THE REBIRTH OF HUMANITY
Ranging from the minutest circles of daily life to the massive arcs of cosmic evolution, the spiralling progress of spiritual humanity has successive phases and synchronous aspects, marked by critical turns and decisive epochs. There are fateful times of birth and death, of transfiguration and rebirth, for individuals as well as civilizations. The majestic beating of the karmic heart of the cosmos resonates within the breast of every intrepid pilgrim-soul so that none is exempt from the challenge of the hour nor impervious to the clarion call of the Mahabharatan "war between the living and the dead". Days and hours are marked by moments of going forth (pravritti) and going within (nivritti), whilst decades and centuries have their own coded rhythms of activity and rest. In a universe of inexorable law and ceaseless transformation, no two moments in the life of any being are exactly alike. Similarly, in the lifetimes of races the accumulated karma of the past converges with the archetypal logic of cycles to precipitate climacteric moments.
At the present historical moment there is a rapid descent of Dharmakshetra into Kurukshetra and an awesome re-enactment, before the soul's eye, of the titanic struggle between Kronos and Zeus. To serve the Mahatmas and their Avatar, and through them all of humanity, is the most meaningful and precious privilege open to any person. The readiness to serve is helped by the fusion of an altruistic motive with skill in timely action. These may be gestated through deep meditation on behalf of the good of all beings and an authentic renunciation of earthly concerns for the sake of the many who are lost. One must lay one's heart open to the present plight of millions of souls who are wandering adrift and are much afflicted by the psychological terror prophesied in Tibet. Not even affording the visible reference of an external cataclysm, this psychological convulsion is needed for the transformation of the humanity of the past into the humanity of the future.
The ramifications of this crucial transition were anticipated and provided for by the Brotherhood of Bodhisattvas. The Avataric descent of the Seventh Impulsion into the moral chaos consequent upon two World Wars and the world weariness of the present epoch marks the culmination of a seven hundred-year cycle extending back to Tsong-Kha-Pa. Whilst this may be more than can be encompassed in the cribbed and cabined conceptions of mortals, it is scarcely an instant in the eyes of those who ever reside on the plane of Shamballa. Sages are fully aware that the voluntary descent of a spiritual Teacher into Myalba merely provides the outward illusion of passage through various phases of earthly life, using but a small portion of an essentially unmanifest Self. Impervious to containment by form, the true being of the Avatar abides in timeless duration, always honouring the One without a second, Tad ekam, that which as the central Spiritual Sun is the single source of all that lives and breathes throughout the seven kingdoms of nature, and of all that is lit up at any level of reflected intelligence from the tiniest atom to the mightiest star in this vast cosmos which extends far beyond the solar system and this earth. One with the unmanifest Logos, Dakshinamurti remains poised at the threshold of the realm of boundless Light, the mathematical circle dividing infinity from finitude, and reposes as achutya – unfallen. As H.P. Blavatsky declared:
In the Bhagavad Gita, Krishna disclosed that he incarnates on earth periodically for the preservation of the just, the destruction of the wicked and the establishment of righteousness. In Hindu iconography Narayana holds the conch shell, symbolizing his ability to rock the earth through sound, the potency of the Logos as Shabdabrahman, the Soundless Sound of the indestructible Akshara behind and beyond and within all the spaces of "the AUM throughout eternal ages". This clarion call has gone out to heroic souls incarnated in the last half century for the solemn purpose of gathering together those spread out across the globe who readily recognize the immense danger to humanity from itself, the spiritual danger of self-destruction. It is a summons to halt the desecration of the sacred soil of the good earth upon which all human beings must find their common ground, regardless of race, sex, religion, creed, atheistic philosophy, indifferentism, or any set of beliefs and values. Regardless of whatsoever labels and idiosyncracies of form, all human beings are sharers of the Nur of Allah, the Light that lighteth up every soul that cometh into the world, that Light which is beyond Darkness itself. It is the One Light which has been known by diverse names amongst the many forgotten peoples of our globe over millions and millions of years, in civilizations long buried under deserts and mountains or slipped beneath the sea before existing continents emerged. Infinitely resplendent in eternal duration, it is the Light which was transmitted over eighteen million years ago when the Manas of humanity was lit up by divine beings of one lip, one race, one mind, one heart, seers of whom the Vedas speak.
Truly God is one, but manifold are its names. As the Koran teaches, there are as many ways to God as there are children of the breaths of men. Tragically, as mankind became progressively enwrapped in the illusion of material existence, its eyes and ears dimmed, though the light within remained inviolate. Outside the circle of ever vigilant custodians of the Mysteries, the arcane teaching of the universal sound and light of the Logos was obscured, distorted and lost. Today those who call themselves Muslims, Christians, Jews, Hindus, Jains, Sikhs, Buddhists or Zoroastrians, men and women of every sect and nation throughout every continent of the globe, are bereft of the lost Word, Shabdabrahman. Although lost, it has yet been fervently sought by many more millions in our time than ever before in recorded history or even in earlier epochs of antiquity shrouded in myth and mist. The unseen tablets of nature, which are a vast reservoir of enigmatic glyphs and symbols and eternal verities, record the unknown strivings of innumerable human beings, groping in their gloom, sometimes with shame but often with nothing else to support them than the pathos of their search. It is a search to find one's way back home, out of exile from the kingdom of God, the land of the midnight sun.
In order to gather together the afflicted, the Divine Cowherd summons all awakened souls, wherever and however disguised, through the sounding of the mighty conch. Independent of all modes of external communication, and relying upon the oldest mode of communication known to the Ancient of Days – controlled transference of benevolent thought and ineffable sound – the call is heard by scattered volunteers "in the fierce strife between the living and the dead". As with Jacob's ladder in his dream, heaven and earth are reunited, even if momentarily. In this manner, over the next eighteen years the world will move through the darkness, yet mysteriously, step by step, faltering and failing yet persisting, it will move towards that moment when Anno Domini has ceased to be, and a new era will dawn with a new name. There will then be no U.S.A. but a new Republic of Conscience which will take its place in the community of mankind which would have come of age and declared itself as one family.
This is a grand prospect for which there can be inherently no empirical or merely rational proof. Yet it may be tested by any intuitive individual who is courageous enough to pour his or her deepest unspoken feelings, unarticulated dreams and unexpressed inner agony into the alchemical crucible of spiritual striving on behalf of others. It is a tryst that such souls make with destiny, but also with the grandchildren of persons yet unborn. It is a tryst with the humanity of the future, and with the full promise of the Aquarian Age which dawned on the nineteenth of June, 1902, seventy-nine years ago, with mathematical precision. This has an exact relationship to that moment five thousand and eighty-three years ago, in 3102 B.C., when Krishna, having witnessed the outcome of the Mahabharatan war between the greedy Kauravas and the foolish Pandavas, was able to end his seeming life on earth and withdraw from the terrestrial scene. Thus standing apart from this universe, into which he never really enters, he creates therein his mayavi rupas through the mighty magic of prakriti, the seminal potency of mystic thought in the eternal life of self-ideation. Again and again, under different names, it is the same being behind every divine incarnation, whether past or future.
As Dakshinamurti, the Initiator of Initiates, he is seated immovable above Mount Kailas, in mystic meditation since over eighteen million years ago from the time when there was no Mount Kailas and no Himalayas as presently understood. Coming down through all the subsequent recorded and unrecorded eras, he carries forth in unbroken continuity the onward spiritual current which is the irresistible, unconquerable, ineluctable forward march of humanity. He is Shiva-Mahadeva, reborn as the four Kumaras in the successive races of humanity, and that still more mysterious and solitary Being alluded to in the secret Teachings.
Attuned to the rhythms of the cosmic ocean of Divine Thought, he is the still motionless centre in its depths around which revolve, like myriad mathematical points in spinning circles, the scattered hosts of humanity. Amidst the larger and larger circles of ripples upon ripples, waves upon waves, all souls are citizens of that universe which is much vaster than the disordered kingdom which, as earthlings, they may seem to inherit but to which they have no claim except as members of a single family.
This mystic vision can only be fleetingly glimpsed and partially understood by beginning to ask sincere if faulty, searching if somewhat confused, questions. Herein lies the starting-point of the dialectical method taught by Krishna in the fourth chapter of the Gita. The sacred teaching of the kingly science was originally given by Krishna to Vivasvat, who in turn imparted it to Manu. Then Vaivaswat Manu, sometimes known as Morya, taught it to Ikshvaku, who stands for all the regal Initiates of forgotten antiquity in the golden ages of myth and fable. Thus the vigilant preservers and magnanimous rulers of this world, without abdicating from their essential state of Mahat-mic wisdom, assumed the guise of visible corporeality to descend on earth and reign upon it as King-Hierophants and Divine Instructors of the humanity then incarnated upon the globe. It is this self-same eternal wisdom that Krishna gives unto Arjuna, an unhappy warrior, not for his own sake, especially when he was not entirely ready to assimilate the Teaching, but for the sake of his work in the world and his help in concluding the Mahabharatan war.
In the great summation of the eighteenth chapter of the Gita, Krishna reveals secrets upon secrets, wrapped in each other in seemingly unending layers, like a Chinese treasure. Every time a secret is revealed, there is more and yet more, because in the end one is speaking of that which is part of the secret of every human soul in its repeated strivings and recurrent lives upon earth. Amidst the chaos and obscuration of misplayed roles, faded memories and fragmented consciousness, coupled with the fatigue of mental confusion, there is also the power of persistence, the sutratman and its connatus which enables every person to breathe from day to day and through each night. In deep sleep, as in profound meditation and the intervals between incarnations, the immortal soul enters into the orbit of the midnight sun and emerges out of the muddle of mundane life and mangled dreams. There it discerns the melody of the flute of Krishna, the music of the spheres, and the hidden magic of the ages which, when heard self-consciously, frees the soul from the fatuous burden of self-imposed delusions. It is the priceless prerogative of every Arjuna in our time to seek once more the pristine wisdom, the sovereign purifier, through unremitting search, through fearless questions, through grateful devotion and selfless service.
Surveying the wreckage of this century in bewilderment and dismay, many have sought an understanding of events in the oft-quoted, though little understood, remarks of H.P. Blavatsky concerning the role of the New World in the evolution of the races of humanity. Too many have submitted to the delusion, to the strange idea, that spiritual evolution is possible only for a few. The idea that any single people out of the globe's teeming millions, selected at random and fed on the fat of the land, weighted down by the gifts of blind fortune, should be preferred by Krishna must be firmly repudiated. No instrument of the real work of the Lodge of Mahatmas can ever be permitted to become the refuge of the few, the chosen avenue for the exclusive salvation or cloistered comfort of any elite. Now, thanks to many benefactors and blessings in disguise, Americans are being made to slow down to the point where they may hear some of the echoes of what the pilgrim fathers heard when they landed in Plymouth over three centuries ago. In a way which could not have been known clearly to them, their setting out upon a long and difficult sea voyage was reminiscent of far more ancient voyages of seed-pilgrims across the waters of floods guided by Manu. These pilgrims to the New World had set out after having formed a compact with each other, which was a pure act of faith in themselves and in the future and in whatever their God had to offer them. This was one of many precious moments in the long and unwritten history of this mighty continent, whose vastness extends from the Arctic Circle to the Straits of Magellan, encompassing great rivers, the Grand Canyon, and awesome ranges of mountains girdling a third of the globe.
There is much more in the civilizations and peoples of pre-Columbian history than can ever be garnered through perfunctory reading of post-Columbian events. The brief journey of Columbus from Spain to the Caribbean, in search of India, but resulting in the rediscovery of America, could foretell little of the future birth in these lands of old Hindus from the India of a million years ago. It could convey few hints of the far-flung variety of spiritual strivings that would occur on the American continent, or of the enormous blasphemy, pride and temerity of inscribing the Third Eye upon the dollar bill. Yet somewhere, past all the humbug of petty educators, pompous bureaucrats and self-serving politicians, an impartial witness can only feel a genuine empathy with the series of lonely men carrying a strenuous burden of leadership in the emerging American republics.
Men such as Lincoln defined the ideal of action "with malice towards none and charity for all" and spoke for all mankind in affirming that "government of the people, by the people, and for the people, shall not perish from the earth". Much earlier, a perceptive person like President Everett of Harvard could clearly see that the death of Jefferson and Adams on the fourth of July in 1826 was an event that had nothing to do with the destiny of one nation alone, but rather with the whole of humanity. Alas, it now seems paradoxical to some Americans that few people have honoured Jefferson as highly as Ho Chi Minh, and it is a mark of the myopia of educated Americans that they could not honour Eisenhower as much as the humble villagers of India who came in millions to greet this self-effacing soldier. Humanity recognizes its own, just as millions of Americans since the thirties have seen in Gandhi the enduring re-enactment which was once seen in Christ. This is a very different world from that of fifty years ago, and it is still changing rapidly. America is now much less imposing, fortunately for all, than it was threatening to be after the Second World War. Through omission and commission, through misspent and lost opportunities, as well as outright misdeeds, more lives have been lost since World War II owing to the U.S.A. than during World War II, more lives lost than even those due to the Soviet Union, with its barbaric despotism but its immense potential for good.
This is a curious world in which there are few major actors or authentic mandates, but in which there are millions of awakened human souls who are like unto sad-eyed veterans of history, but who are also coolly waiting to strike when the iron is hot so that the City of Man, now like an embryo hidden in the dark, like Venus before the dawn, will make its timely descent. Thanks to the ineffable grace of Daiviprakriti, which alone can act as a midwife to the rebirth of humanity, there could suddenly emerge a successful sequel to the aborted birth of the United Nations in 1945, so that the world may find itself and retrace its pathways to a more honourable prospect than anything cogitated since that time. The teeming lands and rich resources of the earth, like the seeds of the spiritual harvest of mankind, do not belong to any single tribe and cannot be handed on by any legal system of inheritance. Just as some governments and groups have already done more to protect the environments of the earth than individuals alone could accomplish, so too will future networks and agencies initiate efforts to pool natural and human resources, the seeds and skills that creative pioneers may bring to fruition in the age of micro-electronics, so that the whole world could move into a new era of global solidarity. It will be an era of self-conscious interdependence, promoting the global discovery of the richness and immensity of the potentials in the human brain, matching the vast imaginative potentials for creative longings in the human heart.
This daunting prospect is no less magnanimous than the mandate and the vision of the Brotherhood of Mahatmas and Bodhisattvas, who stand in relation to drifting mortals as they are in relation to the black beetle, in T.H. Huxley's telling metaphor. Mahatmas are always present in the orbit of the Avatar and his true disciples on earth. They ever move in their invisible forms and are known by infallible signs. This is an arena wherein there is no room for delusion or pretense. It may well be that the Bodhisattvas are recognized only by a few, but this does not alter the fact that they are sometimes more numerous as shining witnesses to the critical events of history than the visible and volatile participants. It is high time that creedal religion catches up with contemporary science, which already knows that in every supposed physical object there is only a mere one-quadrillionth part that is, even by any stretch of the imagination, capable of being called matter. All the rest is empty space, the Akashic empyrean of Adepts, gods and elementals.
The multitudinous sense-perceptions of human beings, as Heraclitus recognized, are liars. Eyes and ears are bad witnesses for the human soul unless one looks with the awakened eye and hears with humble and receptive eardrums that are tuned to the proper vibrations, the music of the Hierophants, the great Compassionaters, the true lovers and friends and servers, but also the fathers and elder brothers, of the entire human race. It is in their name that the Avatar speaks, as no divine incarnation can be separated from the Logoic host which is with and behind the Magus-Teacher. At this critical point in cosmic evolution, after more than eighteen million years, when the human race has already passed the mid-point and is approaching a climactic phase, it is only He who was present at the beginning and who will prevail at the end who can redeem humanity. Whilst the Logos in esse is outside the solar system, it is only through its accredited and self-authenticated agency in the world that it performs its Paracletic function, which was sensed both by those around Buddha and Christ as well as by those like the blind king in the presence of Krishna. Only He who can shake the earth by sound is in a position to save it, with the help of all those who are willing to stand up and be counted, especially as the pralaya of the West begins to envelop the globe. Already, even those who can see but dimly can discern the grim fate that awaits those minute minorities which perversely block the way to the welfare of the vast majority of mankind.
The earth must go back to the ultimate democracy of the immense majority, and no one can be excluded. All men and women, in the far corners of the earth, as well as in the first land of the common man, must inwardly pledge themselves to work for their spiritual ancestors and also for their unseen descendants who will constitute the humanity of the future. This is the original meaning and future promise of the American Dream, which has little to do with the institutionalized gains of the past two centuries, but is vitally relevant to the embryonic world civilization to be founded upon a brave declaration of human solidarity and global interdependence. Whereas Thomas Paine once welcomed mysterious messengers of thought, and later statesmen ascribed their intimations of the ever-expanding American Dream to the inspiration of God, the time has come when all true promptings of theophilanthropists must be consecrated to the Brotherhood of Bodhisattvas, the Society of Sages, the Benefactors of mankind.
Just as the global rebirth of humanity mirrors the archetypal birth of humanity in the Third Root Race, so too the authentic spiritual renewal of every human being reflects and resonates with the wider cycle of the race. Prior to physical birth each Monad has had the meta-psychological experience of being catapulted into what the Orphics called the tomb of the soul, but also that which the Ionians regarded as the temple of the human body. And whilst every baby enters the world voicing the AUM, each with a unique accent and intonation, it is given to very few to end their lives with the sacred Sound. This is the difference which human life makes, with its saga of fantasy and forgetfulness. What one sensed in one's pristine innocence at the moment of birth and which is witnessed through the enigmatic sounding of the Word becomes wholly obscured by the time of death unless one has deliberately and self-consciously sought out the path leading to spiritual rebirth. Through the complex processes of karmic precipitation and conscious and unconscious exercise of the powers of choice, each human being differentiates from others, self-selecting his or her own destiny. To minimize the dangers to the soul and to maximize the continuity of spiritual self-consciousness between the commencement and close of incarnation, one must learn to look back and forwards over the entire span of a lifetime, breaking it up into successive septenary cycles and their sub-phases. All cycles participate in birth, in adolescence, in slow and painful maturation, in the shedding of illusions, and in a sort of death or disintegration leading to new beginnings. In some portions of the globe the wheel revolves so rapidly that most human beings have been through many lives within one lifetime, and though this poignant fact is little understood by other persons, even those who experience it acutely do not think through its implications.
One cannot really comprehend such primal verities without silent contemplation. As Krishna hinted in the Uttara Gita, every time one opens one's mouth, the astral shadow is lengthened. In the demanding discipline of preparation for spiritual rebirth, there are very few who could hope to match or even approach the example of the Kanchipuram Shankaracharya, who perfected his svadharma over the past half century, provided sagely counsel to myriad devotees (fn. The Call of the Jagadguru, Ganesh & Co., Madras, 1958.), and then retreated under a lasting vow of silence. There is evidently a Himalayan difference between mighty Men of Meditation and the motley host of deluded mortals called fools by Puck in A Midsummer Night's Dream. Nevertheless, the folly of mortals is largely a protected illusion. If a human being knew from the age of seven everything that was going to happen in his or her life from that moment to the time of death, life would be intolerably difficult. Similarly, if one knew exactly what tortures one had committed or connived at in the time of the Inquisition or elsewhere in the history of the world – and there is no portion of the globe which has not witnessed terrible misdeeds – it would be very hard to avoid being overwhelmed by such knowledge. Every human being has at times, like Pilate, opted out of responsibilities upon the unrecorded scenes of history. Whilst all, like Ivan in Dostoevsky's The Brothers Karamazov, would like to think of themselves as holding to the principle that it is never justifiable to harm even a single child, each person bears the heavy burden of karmic debts, every one of which will have to be repaid in full before the irreversible attainment of conscious immortality is feasible.
To begin to raise such questions about oneself is to realize that they cannot be answered in the utilitarian calculus of the age of commerce, which is the only crude morality of the market-place. Many people simply refuse to be priced, bought and sold or even appraised, in terms of market values or competitive criteria, especially in a time of spurious inflation. One has indeed to find out what is one's own true value. One must gain an inward recognition of the elusive truth of the axiom, "To thine own self be true . . . and thou canst not then be false to any man." Looking at the whole of one's life in terms of what one feels is the truest thing about oneself, one must search out the deepest, most abiding hope that one holds, apart from all fantasy myths. For most human beings, this hope is much the same. It is the hope to conclude one's life without being a nuisance or hindrance to others. It is the wish to finish one's life without harming other human beings, but making some small contribution to the sum-total of good, so that at the moment of death one may look back over life and feel that one has lived the best one knew how.
Broadly, too many human beings torture themselves with an appalling amount of useless guilt, owing to their utter lack of knowledge of the mathematics of the soul. Just as it is useless and unconstructive to become guilty or evasive about one's checkbook balance, because the figures do not lie and the facts cannot be denied, it is equally fruitless and destructive to become immersed in guilt-fantasies with regard to one's whole life. Even a little knowledge of the relevance of simple mathematics to the realm of meta-psychology can save one from recurring though needless despair. Every attempt to blot out awareness of responsibility for karma through giving way to emotional reactions obscures the impersonal continuity of one's real existence and is an insult to the divine origin of one's self-consciousness.
In order to insert one's own efforts to recover this Mahatic awareness into the regeneration of humanity by the Mahatmas and the Avatar, one must learn to work first with the cycles of the seasons of nature. The period of fourteen days beginning with the winter solstice and culminating on the fourth of January, which is sacred to Hermes-Budha, may be used as a period of tapas for the sake of generating calm and sacrificial resolves. The precious time between January and March may be spent in quiet inward gestation of the seeds of the coming year. Care needs to be taken if one is to avoid excess and idle excitement at the time of the vernal equinox and deceptive dreams about the carefree, indolent summer. From March until June there is an inevitable and necessary descent into manifestation, but if the summer solstice is to find one prepared for the season of flourishing, one must not give way to the extravagances of anticipation and memory. If one observes this solstice with one's resolves intact, then one is in a good position to maintain inward continuity, free from wastefulness and fatigue, until the onset of autumn. Then arriving at the autumnal equinox, not having accumulated a series of debts and liabilities owing to lost opportunities and forgotten resolves, one will be able to maintain the critical detachment needed to participate in the season of withdrawal and regeneration, culminating in the return of the winter solstice.
By setting oneself realistic goals and working with the rhythms of nature, it is possible over a period of seven years to nurture within oneself the seedlings of the virtues – "the nurslings of immortality" – needed to become a true servant of the Servants of Humanity. Because of the dual nature assumed by Mahat when it manifests and falls into matter as self-consciousness, it is necessary to correct for the terrestrial attractions of the moon of the mind if one would recover the illumination of the solar power of understanding. As Longfellow said, one may hit the mark by aiming a little bit above the mark because every arrow feels the earth's gravity. One must allow for the sagging or declination of the curve, but whilst one allows for it, one must not hesitate to resolve with inner strength and cool confidence. Spiritual rebirth initially means being born again with new eyes and with the ability to see each successive year and cycle as truly new. This noetic perspective can be gained only by linking each year or cycle with its predecessors, not in detail but in essence. And infallibly, if one is able to live consciously and self-consciously throughout the cycles and seasons of life, one will be able to use the thread of continuity at the moment of death. Sutratma-Buddhi thus becomes Manas-Sutratman, and both arise through the fiery, Fohatic energy of the Mahat-Atman.
Those who are serious about engaging in spiritual self-regeneration in the service of others could begin with the simplest assumption: death is inevitable but the moment of death is uncertain. This is in no wise a morbid or gloomy assumption, for death always comes as a deliverer and a friend to the immortal soul. If one can remotely resonate to the words of Krishna and feel in the invisible heart the ceaseless vibration of one's essential immortality, then one will understand that being born is like putting on clothes and dying is like taking them off. At this point in human evolution it is too late to indulge in body identification along with its consequent denial of the ubiquity of death and suffering for mortal vestures. It is a mark of spiritual maturity to recognize that human life involves risk and pain. Were it otherwise, it could hold no promise. Even if one is not yet prepared for the Himalayan heights of spiritual mountain climbing, nonetheless, one may begin to discern and hearken to the light of daring that burns in the heart. Whatever one's mode of self-measurement, that measure should be in favour of what is strong, what is true, what is noble and what is beautiful in oneself. All the Avatars concur in the strength of affirmation that the spirit is willing, even though the flesh is weak. Unlike the preachers of discouragement who emphasize the element of weakness in the flesh, the true Prophets of the divine destiny of mankind place the stress upon the willingness of the spirit.
In this difficult time of collective death and regeneration, signified by the entry of Uranus into Scorpio, the whole host of Bodhisattvas bears witness to the Avataric message that this is a propitious time of opportunity for all souls to protect, to nurture and fructify the seeds of futurity that sleep deep beneath the astral soil of the earth. It is a time of silent burgeoning growth, and there is a supple softness and mellowness in the astral light as at the dawn of Venus. It is also a time rather like the crimson sunset because it is the twilight hour for the devouring demons of recorded history. It is the sacred hour of the dawn of the humanity of the future in which there will be neither East nor West, neither North nor South, neither black nor brown nor white nor yellow. Though all this will not materialize in eighteen years of Mahabharatan struggles, the time has surely come for the sacred reaffirmation of true learning, of the supernal light of the transcendent Logos, such that myriad souls may rekindle the divine spark of creativity and compassion (Agni-Soma) and seek the hidden cornerstone of the City of Man.
Hermes, December 1981