"The Spirit in man has
one aim before it in all mankind; but different continents or peoples approach
it from different sides, with different formulations and in a different
spirit. Not recognising the underlying unity of the ultimate divine motive,
they give battle to each other and claim that theirs alone is the way for
mankind. The one real and perfect civilisation is the one in which they
happen to be born, all the rest must perish or go under. But the real and
perfect civilisation yet awaits to be discovered..."
A letter to a student regarding
André VandenBroeck's book
'AL-KEMI, A Memoir'
on the work of R.A. Schwaller de Lubicz
...I am finding the book immensely interesting.
Not for the newness it reveals, but for the 'oldness' which affords us
another concrete example of the contrast between this work (the Integral
Yoga) and others seeking along the same lines. But in this case the connections
are remarkable and immensely interesting. They are direct, unlike with
Castaneda where it is only through the similarity of the teaching but no
personal contact. In this case there has been a contact. It is only logical
that it should be so since we are dealing with a creation IN THE PRESENT,
which Schwaller de Lubicz intuited had to be, but sought the keys to it
in the past. This is the most important difference in our work. Whatever
I have discovered, whatever Knowledge has come - and I use the word capitalised,
as de Lubicz does - has been through the yogic experience in the present.
Another important difference lies in the fact that I received the Knowledge
FIRST - or at least the basic formula - whereas in cases such as with de
Lubicz, there was a quest and a formulation BEFORE anything real or lasting
came. Consequently, his earlier publications before the important breakthrough
into Pharaonic Egyptian mysteries were disowned by the author. This has
not been the case in my work. And it is this that establishes a completely
different basis from the outset. There is the realisation and Knowledge
is its spontaneous handmaiden.
Language is also a part of the difference. Schwaller de Lubicz admits that
before his contact with Pharaonic Egypt he did not have 'the right language'
to present his thought. On page 74, AVB quotes de Lubicz as saying, '...It
took me a long time to find the language for what I had to say, and only
with Pharaonic Egypt did I find my cipher, my symbolique. A symbolique
must show itself, it cannot be invented, and it cannot be conventional,
like the artificial languages of symbolic logic...' .
I have to admit that this was never a problem for me. I believe the reason
lies in the fact that I was a virgin field for the Knowledge. I had no
special academic preparation and hence the mind was uncluttered. What came,
came strictly on the basis of the LIVED EXPERIENCE. There was no groping,
no pulling down...nothing of the sort. It was a spontaneous flowering,
and it accompanied the breakthroughs in my own Yoga. That is, Knowledge
flowed as a result of those breakthroughs and not otherwise. And it was
always a thing of the present, while from the beginning it brought its
own language. This too required no lengthy seeking.
This brings me to another point: de Lubicz sought for the keys in the
past. One can understand why: the present offered nothing comparable,
as far as he was concerned. Indeed, it was an aberration, science itself
was an aberration, and only in sacred science could the true answers
be found, as well as the right technology. There is certainly a truth in
his position, but seeking in the past for the answer to the present can
never bring the real Knowledge. I hope to be able to make this clear in
the course of what I have to write.
All of this would be just an academic discussion if there were not those
wonderful interconnections that so characterise my work. Therefore, let
me give a background to this discussion which will put what I have to write
in a different bracket. My interest in AVB's book is not so much in what
he reveals of de Lubicz's thought and work but in the wonder of the interconnections
and the proof these offer of the progress of this New Way. Each time I
come across something of this order I become extremely excited because
we are able to perceive in WHAT IS how the new creation has come into being
and what its goal is. In this case the interconnections are remarkable,
even to the fact that de Lubicz centred all his work on 'the temple'. For
him it was the Egyptian Temple and no other. For me it is the Mother's
Temple and no other. No other from the past that is.
In his work there is also the question of Number. His background is the
Pythagorean School. My background has been, once again, the lived experience
of Number in the present. And of course the yogic experience that
offered me the pivotal breakthrough into the nature of the Zero.
But the Temple is the main connecting link. If you recall, in the VISHAAL in which I deal with the history of the Temple episode in Auroville [TVN
3/2, June 1988], 1 quote a letter I had received from my brother in which
he describes an unplanned meeting with a clairvoyant in Rome. This woman
began speaking about me and my work regarding 'a temple' and its 'measurements'.
If you recall she specifically related this to Egypt, that there was some
connection with Egypt, and that I should 'insist on the accurate measurements',
that this was very important.
At the time I was in the thick of the temple affair, seeking to convince
the architects that they should respect the plan the Mother gave. We all
know what happened thereafter and how these efforts failed. You were witness
to much of what transpired. But the connection with Egypt was true. However,
it was true in the sense that what was transpiring in the Ashram and Auroville
regarding this issue was a means to draw the Work into the present.
And there was a person involved in its early stages, who later became involved
very closely with de Lubicz's work. This was Robert Lawlor. But, let me
go step by step otherwise some points will be missed and they are all relevant
to the assessment I wish to make of Schwaller de Lubicz's work in contrast
In 1974 I was writing THE GNOSTIC CIRCLE. It
was then that the problems with the Temple surfaced. Only AFTER the Mother
left her body did I come to realise that changes had been brought about
in the original plan she gave for the inner Chamber of the Temple. At that
time RL was beginning his studies of sacred geometry. I believe this grew
out of an appreciation of de Lubicz's work, though I never discussed the
matter with him. He was, of course, insistent that the architects should
respect the Mother's original plan. Since I was not a resident of Auroville
and rarely visited the place, it was important to have people who were
there, on the site, who could put pressure on the architects before the
Chamber was built. In 1974 there was nothing standing in the way of a rectification
since it was still in the plan stage regarding the actual Chamber. The
attitude we encountered in the architects was dreadful. It was a closed,
skeptical, ignorant consciousness one had to face. A daily confrontation
with this darkness, this personification of everything one would wish to
ignore or pretend did not exist.
For RL I believe this situation was just too depressing. Before long he
announced that he was leaving Auroville. What astounded me most was the
fact that he intended to go to France to perfect his French, which he had
just begun to study, so that he could translate de Lubicz's books into
This was the power of Diti in full. I recognised it then, with its comforting
security and lure of the past offered as an escape from the trials of the
present. Believe me, if I had had such a freedom of choice, I would have
fled too! It was, if you recall, a most depressing atmosphere. Therefore,
I understood RL's decision, but I could not agree with it. I explained
that to seek in the past for answers, for knowledge, was futile. I also
explained that the Mother's plan of the Inner Chamber contained all that
Egypt had to offer and much more. But clearly he had made up his mind.
Another point is that until then I had not published anything concerning
the discoveries I was beginning to make in the Mother's plan. But, I realised
later, even if RL had read what I was discovering he would not have altered
his plans in any way. I bring this up because significantly he was the
first resident of Auroville.
It is clear that we vibrate within to what our destinies have arranged
for us. RL's way was the past, and this found fulfillment in de Lubicz's
work. But he represented the problem we have to face in convincing seekers
that the Work as it is unfolding today is far more glorious than anything
the past has to offer.
There is another important point. According to de Lubicz, women are not
at home with 'abstract thought'. AVB quotes de Lubicz's wife, Isha: 'Woman
does not know abstraction. Her imagination is entirely figurative, which
is why metaphysics and abstractive sciences are usually "strangers"
to her.' (p. 263). AVB describes his own wife's position vis-a-vis de Lubicz's
teachings: 'Her very gender barred her from access, even if such had been
her aim. For Aor [Schwaller de Lubicz] firmly believed in a constitutional
impossibility of the female mind to handle abstract concepts with the extreme
rigour Hermetic philosophy demands. He made no excuses for this contention,
nor did he recognise exceptions. Isha, who had absolutely no contact with
geometry, for instance, sustained him fully and sincerely.' (p.39)
Given this background it is understandable that RL felt uncomfortable having
to deal with women on this question of 'exact measurements' and the Knowledge
thereof! To make matters more complicated, there was not only one woman
to deal with BUT TWO. And though the first was physically gone, the other
was very much present, and confronting him regularly on this issue. But,
at the time I had no contact at all with de Lubicz's work. In fact, the
book you have sent me is the first such contact. When I advised RL not
to leave Auroville but to put his energies into getting the Mother's plan
executed properly, it was strictly from the Knowledge I had already received
and which convinced me instinctively that nothing the past had to offer
could compare with her creation. In 1973/4, 1 had just begun to have direct
insights into the matter. Above all, it was the discovery of the Gnostic
Circle that opened the doors to that Knowledge. Without that the rest would
have been undecipherable. So, there was nothing to convince RL at the time
that he should not leave. In addition, there was this womanhood to confront
and the conception of his teacher that Hermetic sciences are barred to
women a priori, by their gender.
I agree with this assessment. Hermetic sciences as they have reached us
from the past are barred to women. The abstract is something that I am
constantly combatting and seeking to eliminate in my work. Whereas, de
Lubicz places great store in the abstract and the irrational. These are
foreign to my work entirely. And this is the great dividing line between
a woman's approach and a man's. However, these dividing lines are fast
fading; and I hope my work will at least be responsible for this integration
(of the sexes) at some point.
To return to history, RL left Auroville and
abandoned his efforts to have the Mother's original plan executed. The
'disharmony' was clearly too much for him, and I am not only referring
to measurements! I repeat, it was an exasperating experience which promised
to go nowhere. The presiding architect's consciousness was completely closed
to any intervention on the basis of something so elusive as 'higher Hermetic
Knowledge'. His own ego was the only concrete reality. But one could understand
his position, given his inherent limitations. It was RL's that baffled
me, insofar as his destiny had drawn him to Auroville and given him, on
a platter, the opportunity to develop his quest along the lines of sacred
geometry and architecture which his dedication to de Lubicz's thought clearly
indicated was present in him from the beginning. At the same time, you
can understand how disturbing it was to see people like RL lose faith (the
Mother was no longer physically present) and seek elsewhere. In fact, one
by one all the people in Auroville and the Ashram who initially sought
to have the Mother's plan executed have 'fallen by the wayside', so to
speak. They have all 'joined hands with the petty tyrant', as don Juan
would say. The only ones who have persisted are those who came away with
me, or who, though outside the Ashram, had a close contact with my work.
I believe that now these people will reap the reward of this perseverance:
the lines are clearly drawn and the way of Woman has been victorious, for
it is the way of Knowledge.
It is the question of the lure of the past that interests me, the known
in contrast to what has to be discovered in the present. At one time the
knowledge of Egypt was the present and it must have been discovered in
a manner similar to what we have experienced at this stage of the Supramental
Manifestation - with some fundamental variations due to the prominence
of Time now rather than Space, as in the Egyptian mysteries. This is what
people do not realise. But, how can they? If one does not SEE, then one
simply does not see. And no amount of words can make the difference.
But when one is brought by destiny to the source IN THE PRESENT, then to
turn one's back on it in favour of what has already been achieved in the
past is to miss one's opportunity in this lifetime entirely. And these
'choices' are spontaneous. They arise in those trying 'moments of truth'
in which one stands alone before God and one's destiny, in the inner chamber
of one's soul. One faces those turning points armed solely with the power
of truth of one's efforts and one's realisation. This is why the New Way
is the way of the Warrior. This is why COURAGE is needed, which only the
true Warrior knows. The pioneer-warriors must rely on this courage to carry
them through the trying moments of the great Transition.
Before proceeding, however, I must state that in emphasising the experience
of the present, I do not wish to appear as a denier of everything the ancients
left us in these formidable schools of Knowledge, be these Egyptian or
Indian, or whatever. In fact, the manner in which Schwaller de Lubicz has
presented the Egyptian formulary is perhaps one of the most serious and
important treatments available to seekers. It is not that those ancient
formulations were wrong, but simply that the times demand something else
now. Indeed, when we say that this is the time of the great Transition,
it is implied that the old formulas, however great they may be, cannot
suffice now. The evolutionary expansion of consciousness, which even de
Lubicz dealt with in his presentation, is a fact; and this fact implies
a leap never before experienced by humanity. We shall go into this matter
as deeply as this brief space will permit.
In studying AVB's book I find confirmation
for everything I have written regarding the differences between this New
Way and the ways of the past, especially in those areas where our lines
cross, so to speak. That is, in what concerns the role of the Temple and
geometry, and, above all, number. I believe that in quoting portions of
AVB's book in this regard, I can substantiate what I have seen and written
about the way this work has taken shape and the foundation of its knowledge.
Two items stand out in this assessment: the Zero and Time. But these occupy
only an insignificant place in de Lubicz's work, at least in the manner
in which they are understood in this new Gnosis.
In fact, there is a most significant point: I use the word geometry in
a special context. I call an important part of my work regarding the Temple
'the geometry of time'. Several years ago I came across an article written
by RL in which he uses this same term. I am not aware that anyone prior
to me had used it. Perhaps he did find it elsewhere; but it is more likely
that he picked it up from my book, THE GNOSTIC CIRCLE. Needless to say,
I found his treatment ineffectual and obscure. It had nothing to do with
my 'geometry of time'.
Be this as it may, RL uses the term in his
writings on sacred geometry, and this is the main difference with de Lubicz's
work: I have pointed out in THE GNOSTIC CIRCLE and in THE NEW WAY in particular,
that the central focus in Egypt was SPACE. Now it is TIME. And consequently,
the work has been transported to India. RL should have realised this when
he found himself to be the first resident of Auroville!
But the glamour of the past impedes a seeing in the present. This condition
is conveyed in THE MAGICAL CAROUSEL, in the chapter on Cancer, in the land
with all its veils and masques and bewitching mystery. When one looks into
the past from the present, often what remains is simply the glamour. And
can anything be more glamorous than Pharaonic Egypt? Hollywood notwithstanding?
And then there is the question of Mystery and Secrecy...secret Brotherhoods
and Societies, and the like. These are aspects somewhat foreign to my work.
And there is a reason: I have always felt that when the COMPLETE KNOWLEDGE
would come, mystery would no longer be necessary, nor secrecy. There have
been times when I have wondered if this was really so. I remember specifically
in my first meeting with an accomplished Tantric Master in 1972; almost
his first words to me were, 'Do not throw pearls to the swine!' And he
repeated this several times, a fact which left me rather disturbed because
it seems to be a part of my nature which I have had great difficulty curbing.
Then, on page 66 of AVB's book we find this...'It was to him [de Lubicz]
but another example of the need for 'temple knowledge' accessible only
to the elite, another demonstration of the "pearls to the swine"
metaphor...' AVB mentions this with regard to de Lubicz's hierarchic model
as the true way to govern, an element in his teaching which contrasted
with AVB's point of view. Later, it seems, this difference became too important
to ignore for AVB and it drew him away from the teaching.
But the point is that secrecy played an important part in the teachings
of the past. My feeling has always been that this was necessary while there
were 'gaps' in the Teachings, but that once these gaps were closed this
need would be superfluous. It was the existence of gaps, of a LACK OF COMPLETENESS,
which made it possible for the knowledge to be misused.
Today, after 18 years in India and all the Knowledge that has passed under
the bridge of Time, I have not changed my views on this issue. Rather,
I feel that the completeness of this Knowledge is its protection.
It is this decisiveness, this body of irrefutable facts which drive people
away without the need to exert any effort to weed out those who do not
belong on this path. At the root of it all is ego - the usual culprit,
that ever-present shackle the human being carries with him into this life:
the only 'original sin'.
The question of an ideal government whose structure stems from the Knowledge
is another point that draws my work and de Lubicz's together. But, in this
too the question is a 'new way' in the present. We cannot take a model
from the past, like Pharaonic Egypt and expect that to be implemented today.
The very idea is an absurdity. Nor is there any need for such an implementation.
The present offers its own solution and arriving at that solution is part
of the establishment of the supramental creation.
I agree with AVB (and with Sri Aurobindo, as well) that democracy is a
gain we cannot afford to lose; nor is there any need to do so. In my work
there is a 'vertical' line and a 'horizontal' one. The vertical is what
in the past could have been equated with an elite, the Hierarchy. Today
this is the Solar Line, in this new formulation. But the Horizontal is
no less important. It plays a major role in the development. And that is
where democracy comes in. But in the new Creation there is a difference
with the democracy we practice today. We are discussing a society POISED
DIFFERENTLY. Wherein each member is a 'sun unto him/herself'. This is the
major difference; and it is fundamental. It is this condition that our
20th-century democracies have sought to grasp but have only partially understood.
Thus, we have already pointed out several areas in which this work and
de Lubicz's converge. But one is focussed on the past and one is grounded
in the present. With this background, let us proceed with the discussion
of the differences between the two and see where it leads.
Of course one could sum up the difference between this work and de Lubicz's
by the place Time occupies in them. In his work it is virtually non-existent.
In mine it is central. This also carries us to the question of abstraction
versus concreteness. In Schwaller de Lubicz's work abstraction (and by
consequence the irrational) is central; in mine it is not only secondary
but non-existent. To be more specific, when Time becomes a key feature
in the work, then we move out of the realm of abstraction and speculation
and we MUST deal with form and detail and order and method and...evolution.
The Temple, for me, contains all of this and more. But I am not so sure
that de Lubicz's 'temple' held the same all-inclusive substance.
Another point is that I believe he was constantly grappling with those
'gaps', as I call them. That is, we have in the original vision of the
Mother's Temple a pure form. But then in the execution of that form
we have the mixture and the veils and waves from below and the consequent
As far as I can gather, this situation preoccupied de Lubicz greatly. And
not having located a 'pure form' in the present, he had to turn his gaze
to the ancient world. Thus in Luxor he found his perfection of form and
concentrated on that as the vehicle for transmission of his ideas. I have
done the same. I have used the Mother's Temple in the same manner. In addition,
in the third volume of THE NEW WAY, I have carried that structure down
to the individual, to man, as de Lubicz has done in his 'Temple of Man'.
But again we come to the dividing line: I am using a form IN THE PRESENT.
He is using a form OF THE PAST. It is obvious, to me at least, that we
cannot pretend to offer humanity the 'knowledge that saves' by a turn to
the past, no matter how ancient and sacred it may be, or may seem to us
The crux of the matter lies in the universe we are describing as the macrocosm
which is, in the Hermetic aphorism, equal to the microcosm via the formula,
'As above, so below'. This, we all agree, must be true. We have had indisputable
experiences to inform us that this stands as an eternal truth. AVB quotes
de Lubicz on this with regard to the content of today's temple and yesterday's,
for the more primitive human being: 'His temple probably didn't
extend beyond a few things like ashes, bones, and rocks, but he saw the
heavens above him more clearly, and it must have helped him to an early
emotional perception of his sacred affairs. And that's what counts, after
all!' (p.175) However, as I have pointed out on numerous occasions, that
'above' has been altered in our perception of the cosmos. It is no longer
the measure of six - actually Seven in the old cosmologies. Schwaller de
Lubicz clings to that Measure, nonetheless. We note this in his remarks
about 'cycles' and their relevance. He discusses with his disciple the
importance of cycles, but he refers to the cycle of Seven - seven years.
In this context he enters into a discussion of concreteness as opposed
to abstraction. 'The cycle is a functional rhythm, and cyclical thinking
affords a concrete approach to the space-time problem. You can't make a
move without that kind of concreteness...'
This carries de Lubicz to the question of boundaries or 'limits', which
has occupied so central a part in my work. He has rightfully understood
that the solar system is one such boundary. But it appears to me that these
boundaries are exceeded in his path through abstraction. This, it is clear,
is the manner in which he deals with that perennial torment of the human
mind - freedom. Geometry in his school is the supreme 'abstraction'. It
is the mind's means to acquire a knowledge which is free from the limitations
which time and space inflict on the human consciousness by keeping it within
these boundaries and gravitationally pinning it to this confounded 'concreteness'.
But then, herein lies the problem, and the answer. Again, I have to emphasise
that it is not resolved in de Lubicz's work. It is, nonetheless, implied
in his comments on this very question: if the solar system is man's horizon
and one should not go beyond that or else one loses oneself, then it is
understood that when that 'horizon' is extended, as ours has been, this
extension must form a part of our new perception and experience
of the reality we live on this planet. De Lubicz did not seem to be concerned
with this issue. I believe that for him the cosmos was some sort of ideal,
devoid of real substance and relevance. That 'above' was a pattern
of perfection, but it had little to do with the day-to-day reality we live,
nor could it form a 'concrete' aid in one's quest. Thus its Measure could
be six, or seven, or whatever, because it was just another 'symbolic annotation'
for all practical purposes.
'...The solar system is man's horizon. That
does not mean that there is nothing beyond. Simply that what is beyond
is not of his nature, not on the scale of his vision. Teleologically, the
sun is the end of man. It is folly to think beyond. It will lead to nothing,
and it might destroy what is.' (p.53)
The disciple writes in sequence to this quote: 'I brought up the remarkable
opportunities present in philosophical geometry for the bonding of abstraction
and concreteness. This brought us back to space and time, as we admired
geometry's independence from such tyranny.' (p.53)
Schwaller de Lubicz then explains how this 'independence' of geometry helps
one to achieve that 'abstraction' which seems to be the keystone of his
quest and teaching. He calls geometry therefore 'the great temple-school'.
Again this brings us to several familiar points in my work. In the first
place there is the solar system and its CONCRETE MEASURE. It is no longer
six plus one, or the Seven de Lubicz refers to in the cycles which he finds
relevant in life. However, this emphasis on seven years introduces the
old formula, taken from the old System. In my work this measure is not
incorporated. There is, on the other hand, the cycle of 9, based on the
extended measure of the solar system. It is only when the Measure has been
extended to 9 that we can truly incorporate Time as an ally in the process,
in our perception, and not shy away from this power as from an implacable
destroyer. Time for me, in my work, is not the bondage it is for others.
It is the Liberator. It releases the 'fuel' to scale the new heights that
await us. It is the 'gold' hidden in every single thing in creation.
By consequence, geometry has never been a tool for abstraction. Indeed,
to make this clear, I have always referred to 'the geometry of time', rather
than the geometry of space. The latter is a result of the former. And this
brings us to the central difference: the Zero.
De Lubicz continuously refers to oneness, and the irrationality of the
beginning, and so forth. It is clear that the beginning for him lies in
the 'one'. It is clear that unity must be described by this cipher. From
the One the breaking up starts.
Now, in my work, as you know, unity is the Zero. Thereafter it is simply
a question of time extending the essence of the Zero. That is, time
as a tool for the Becoming. And since the 0 and the 9 are equal, we have
in the 9 merely a 'concretisation' of that Zero-Essence. But this perception
is closed to us if we closet ourselves in the old Measure. This fact posits
de Lubicz's work in the past and in no way is it allowed entry into the
corpus of Knowledge that is the foundation of this new Age. He himself
makes this clear by turning to Pharaonic Egypt for the 'form' of his system
Time and again I have pointed out that we cannot apply those ancient solutions
to the present. What was evolved then was not only valid for a brief moment
in history, let us be clear on this. Its truth has held up to the present,
to the very time that de Lubicz began his work, in fact. That is, it held
up until the beginning of this century. More specifically, it was valid
until the dawn of the new Age: 1926. That was the clear demarcation. Everything
from that point onward had to be 'made new'.
I have gone into these movements of the Ages in great detail in some of
my books. I have situated the Egyptian contribution in the 7th Manifestation.
This can help us to understand why de Lubicz clung to the 7 as his 'measure
of time'. Clearly the civilization which arose in the 7th Manifestation
would have a natural affinity with that number-power. Similarly, in this,
our 9th Manifestation, the number 9 is the great key of Knowledge. The
intermediate Manifestation between the two, the 8th, also left its mark
on the evolutionary process involving the power of the 8. This was clearly
operating in Sri Krishna's time, hence he is the 8th Evolutionary Avatar,
and this number plays a very prominent role in his coming. But the real
and full power of the 8 was evident in the manifestation of Gautam the
Buddha, whose birth at the tag end of the 8th Manifestation, was a sort
of culmination. It left an imprint which formed the basis of the movement
into this 9th Manifestation and the work that we are doing now is, as Sri
Aurobindo commented, correcting 'the error of the Buddha'.
Through this brief outline we can see that it is a simple matter to assess
the nature, the purpose and the aim of any of the schools of higher knowledge
we may encounter along the way, - whether they belong to the past or are
a part of the new foundation of this 9th Manifestation, and more particularly
of this Aquarian Age which began in 1926, right at the time when de Lubicz
came on the scene. It is immensely interesting to note certain biographical
details: Schwaller de Lubicz began his work in Paris and was a part of
the movement that situated itself in that particular place and time: the
first decades of this century. Remember that the Mother took birth there
and she herself was actively involved in occult schools in that very same
spot on the globe. This may seem of little importance in a cursory analysis,
just another one of those 'coincidences'. But, given the development of
her Yoga and mission and the legacy she has left us, it is clear that this
convergence in France was deeply meaningful. I refer to her legacy of the
Temple, the model of which would have answered all de Lubicz's questions
and provided the link with the present which he seems to have missed entirely.
But this link was barred from his vision completely by his insistency that
the female mind could not involve itself deeply in Hermetic studies, since
it was not comfortable with 'abstraction'. It is this point specifically
which kept him a prisoner of the past and did not allow him entry into
the 'Temple-School' of this new Age. For the fact is that it is precisely
Woman who holds the key to these new-age Mysteries. And the answer lies
in Time. Thus the 'new model of the universe', in the classic temple-form
of transmission of Knowledge, is a hymn to Time and Concreteness. The reason
is that we enter the Age of Unity, and implied in this passage is a 'divinisation'
of matter, as Sri Aurobindo termed it. To put it succinctly, and thereby
to draw de Lubicz's quest even more closely into this comparative discussion,
it is a unity of Transcendent, Cosmic and Individual principles. It is
the reconciliation of 'abstraction' and 'concreteness'. But to accomplish
this integration, a third element must manifest. The Mother's Temple shows
us how this is done.
Thus Paris at the turn of the century was a brewing pot for a dissolving
of the hold of the old ways. It was like the last breath before death sets
in irrevocably. The old Piscean Age died in Paris (though its centre was
Italy). And in my experience I know of no better mind than the French for
dealing with 'abstraction'. The mental principle had its full play there
- its rise and its fall. Therefore France was the cradle of a magnificent
convergence of brilliant minds in the early decades of this century. This
position of preeminence which it occupied only came to an end with the
Second World War. The function of Paris as 'brewing pot' where the old
was melted down, came to an end then.
To make this situation even clearer, let me quote AVB on what de Lubicz
felt his contribution to the world of higher knowledge to be, with respect
to the passage of the Ages. AVB writes: 'There seemed to be no question
in his mind but that he was the ultimate repository of the Pythagorean
line in the precessional month of Pisces.' (p.189) I have no doubt that
this was a true perception and that he did summarise what was meant to
take a new form, epitomised in the Temple of this present Age. But his
concept of his role also reveals that for him the new Age had not yet begun.
This increases the atmosphere of the past that I feel permeates his work.
Thus, out of the effervescence and churning in Paris at the close of the
Age of Pisces, de Lubicz evolved his school by eventually turning to Egypt.
(Instead of going forward into the 9th Manifestation, he turned back to
the 7th!) It is also interesting to note that the Mother's family roots
lay in Egypt, while we have her testimony of occult experiences confirming
a past incarnation as the Egyptian Queen Hatshepsut - master temple builder!
But the Mother MOVED ON. And then, herself a Pisces by birth, at the close
of the Age of Pisces destiny drew her to India where the foundations were
laid for this 'redemption of time', simply because India knew the Zero,
as well as the 9 - for indeed the two go hand in hand. From ancient times
India has used a 'measure of 9'. By incorporating the Lunar Nodes in its
astrological pantheon, it managed to keep itself ready for its central
role in this new Age when the System would come to measure nine. Still
today the 9 is considered by even the layman and the ordinary citizen as
the supreme number, the most sacred, and, above all, the number connected
to the Divine Mother. Indeed, the temple of this new Age is 'the Mother's
Temple', and its master key is 9.
De Lubicz's work cannot be categorised as merely an intellectual exercise
- that would not do it justice at all. I consider it on the order of an
introduction to the splendours of geometry and form and the harmonies perceivable
therein. But it is simply an introduction by way of a certain recapitulation.
As if to say, 'This is what the past has had to offer. Let it be a stimulus
to seek the new in the present!'
At the same time, I cannot but feel a certain sadness at the fact that
here we have a serious, intense labour of a lifetime, with splendid insights,
perceptions, verities by the dozens...yet it is doomed from the outset
because 'the time had not come'. Nor had the Woman. But had she appeared
on the horizon of de Lubicz's world, he would never have recognised her,
having condemned himself to the sterile corridors of the Abstract and the
tomb of the past.
Harsh words? Perhaps. But it is the bare truth. And in this Age of the
Truth- Consciousness, how can we I 'mince words', as the saying goes. One
has to call a spade a spade, as the other saying goes. This is the function
of the Third, and it is interesting that de Lubicz had perceived this function
and labelled it - or allowed his pupil to label it - 'the third thing'.
This is all part of the 'ordering' which the Third introduces. De Lubicz,
however, makes a distinction between essential Harmony and then order.
'This creative oneness in the beginning generates by its primordial activity not order, but harmony by affinity, through attraction and repulsion,
through polarity, and only 'then' does order come into the worlds.' (p.104)
But in my experience that process of attraction and repulsion which is
necessary in the transition from chaos to cosmos or order is what might
be called the act of putting order into chaos. Then de Lubicz makes this
remarkable statement, which isolates the core of the difference between
our works, 'Harmony effaces multiplicity...which means that becoming
is negation'...(p.104) Invariably in my experience with esoteric schools,
the Becoming is the stumbling block simply because the question of time
and its essence, its BEING as well as its own becoming, have not been understood.
How can we not be marvelled by all of this,
by the very fact that we can now discuss these differences at all, with
the precision time has introduced by way of the lived experience in the
present on the backdrop of what I have called Gnostic Time? For now we
are able to evaluate a teaching such as that of de Lubicz on the basis
of immediate lived experiences and the knowledge distilled from those processes.
Here we are not concerned with 'abstracts' at all. Our discussion of de
Lubicz's work was immediately drawn out of that context when I mentioned
the connecting link between then and now via the first resident of Auroville,
his involvement with the Mother's Temple and his subsequent withdrawal
and escape to de Lubicz's work and the lure of that great Egyptian past.
Clearly what RL sought he found in Schwaller de Lubicz, something that
he must have felt was lacking in the Mother's or my work. It was this question
of the 'abstraction of geometry', or the ability to escape from those binding
limitations which time and space introduce (in their view) and which one
becomes 'independent of' in the abstraction of pure geometry, pure harmony
as it is conceived and perceived by the mind. This is fundamental
to point out. Though de Lubicz makes a pointed distinction between Knowledge
and mental information and accumulation of data, and so forth, his work
must be situated in the domain of a mental elitism, which is where one
feels immensely comfortable with abstraction.
It was in 1973/74 that the question of translating
Schwaller de Lubicz's books into English came to the fore, according to
AVB. This was the time of the Mother's passing; it was the time when I
began writing THE GNOSTIC CIRCLE, which was the key to the Temple's knowledge.
It was the time I discovered the discrepancies between the Mother's original
plan and the architects' revised version. It was the time RL came to attend
some of my classes in the Ashram on these subjects. And it must have been
the time when he began his study of Schwaller de Lubicz and his fascination
with geometry and number according to that School. Soon thereafter he left
Auroville and put all his energies into the precious labour of translating
de Lubicz. That is, he left those ugly 'details' of the present which we
were obliged to face in the Temple episode in Auroville, and he plunged
into the sea of the past, into the realm of the Queen of Night and her
luring, enticing labyrinth in her Castle of secure wonders.
This happening is, to me, a superb example of the clarity with which the
Manifestation is taking shape in time. It is an astonishing confirmation,
and to the degree that his work has provided this confirmation, I believe
Schwaller de Lubicz deserves a foremost place in the galaxy of 'temple-builders',
in the sense I attribute to the term. His work provides us with a 'concrete'
proof of the old in contrast to the new, in a most unmistakable manner.
Indeed, could this have been the proof he sought after so assiduously the
whole of his life? The lived experience in the 'laboratory', the
stage upon which to see the enactment of the drama of evolution on the
backdrop of the elitist scenario he was devising? For we must now discuss
this aspect of the work, de Lubicz's world vision and the limitations he
suffered due to, once again, this search into the past for answers suitable
to the present. This is a contradiction in terms, but it seems he never
realised this. Or perhaps there was just no solution, even though he might
have realised the conundrum this circumstance was creating. For 'the time
had not yet come', nor had all the details of the Solar Line been revealed
and with them the foundation of a new world order in which this superior
Harmony would play a central role. At the same time, it is this circumstance
which solves the other disturbing conundrum: the resolution of the question
of elite and plebe, or hierarchy and egalitarian democracy. These conundrums
arise in the linear perception which is a limitation set by the One isolated
from the Zero. All paradoxes resolve themselves in the spherical womb of
the supramental Gnosis.
Before drawing this commentary to close, I
would like to dwell somewhat more at length on the element in de Lubicz's
work that seems to disturb AVB the most. At the same time, we uncover AVB's
own limitations in this regard. Clearly the man lives in fear of a repeat
Nazi performance. He visualises scenarios in which a similar manifestation
can arise again and inflict once more its dreadful darkness on an unknowing,
unsuspecting and manipulated public. He identifies this power to manipulate
with an elite perhaps in possession of secret knowledge which it uses to
secure domination and impose its twisted order on the world. His special
concern is 'esoterism materialising into concreteness' (p.246), or a spirituality
which proposes to evolve a political doctrine and influence in the polity
of nations. Implied in this reasoning is that esoterism and spirituality
are fine, as long as they remain abstract and find no concrete expression.
(Readers of VISHAAL will recognise herein another demonstration of the
matter/spirit split which plagues our civilisation.) AVB sees groups infected
with this compulsion to mix spirituality with mundane matters as grey eminences
working behind the scenes, secret but all powerful. And of course, this
influence, if it does exist, can only be negative because of the violation
of a demarcation which has to be respected if something similar to a Nazi
lunacy is not to reemerge. To support his argument, he presents quotations
which sound like the rantings of Bible-thumping fundamentalists, though
I am certain the authors he quotes are as well meaning as AVB himself.
AVB's memoir of Schwaller de Lubicz draws to a close on this theme. The
impression is that he was more concerned with this factor than with presenting
to the world a remarkable body of knowledge to which he had a special access
and was therefore in a privileged position to discuss. He seems compelled
to expose de Lubicz's early political bent, which later took a more mature
shape when he discovered Pharaonic Egypt. He sounds a warning to the innocent
of the lurking danger of this unhealthy mixture of pursuits which must
be kept separate if they are to be kept harmless. Given this preoccupation,
given these fears, these subconscious influences, it is a wonder that AVB
got anything out of de Lubicz's work at all. For the condition of his consciousness
was certainly not the best to receive a higher knowledge such as his teacher
was seeking to transmit. By this I do not mean that AVBs fears are wholly
unjustified. Not at all. It is simply that I see him 'throwing the baby
out with the bath water'.
That there were dark areas in de Lubicz's work does not surprise me. How
can it be otherwise? If one turns to the past for answers, or a 'symbolique',
disregarding the exigencies and realities of the present, the fruit
of that seed can only be contaminated by corrosive substances the resulting
'gaps in time' introduce. Shadows and waves infiltrate the field and produce
pockets of matter highly susceptible to decay and decomposition.
But this is the story of our entire civilisation, stretching back through
the millennia. Whereas, the glory of our present 9th Manifestation is that
the hands of the clock of the Ages are about to converge at the high-noon
point; or, as the Mother explained: the Earth is poised beneath the midday
supramental Sun, casting no shadows. This is the wondrous message
of the Inner Chamber she designed: the Ray falling upon the Globe, a play
of light which casts no shadows, the 'symbol of the future realisation',
or the new 'symbolique' for this New Age of the Supermind.
Naturally I am interested in AVB's problem regarding this area of de Lubicz's
work. How can I fail to be when mine undeniably deals with the same issues?
However, the approach is of course entirely different. And it is this difference
that interests me.
Sri Aurobindo announced the coming of a NEW RACE and an entirely new Power
manifesting which would uplift the entire Earth. True, this power had to
be brought down and cemented by a group initially. Indeed, first by an
individual and then a collectivity. The form Sri Aurobindo's work took
gives us the proof of this arrangement. But this does not imply an elite
as an eternally separate entity from the masses, which is what AVB fears
the most; and certainly not the sort of elite those fears conjure up in
A central placement in this work grants no privilege to mould, to lead,
to control. Being a centre in such a work is a position which, I assure
you, none should covet. That individual - or even the initial group - must
bear a cross which can only be borne because of a prearranged convergence
of conditions which allow the individual to complete a process that others,
not poised in this same way, would find impossible to achieve. The weight
would be unsustainable. I can be very specific about this, mathematical,
let us say. There is nothing of that Hollywood glitter of a Pharaonic elite,
or else the glamorous imaginings of psychically inclined individuals who
delight the world with their accounts of past lives as members of such
an elite. Pleasant reading on a rainy afternoon!
This type of central placement does not grant power over people, a power
to control. The individual is poised in such a way that the Power has a
central nexus through which the new blueprint and the evolutionary matrix
can be imprinted differently. Indeed, my constant experience, right from
the beginning, has been that one is merely a witness to the extraordinary
workings of the Supramental Shakti - this being one of the means to 'imprint'.
Consequently, I must agree with de Lubicz that 'perception' is the key
to it all.
There is another point. This action which utilises the harmonies of the
spheres for its implementation, uses channels available to it NOW, in the
present. That is, it works through the actual conditions existing for the
individual and the group and society as a whole. This point has been made
more than clear in all my books - in particular THE NEW WAY. Just review
the details of the Solar and Lunar Lines, especially the latter.
No doubt this evidence - of a line of individuals 'destined to rule' -
would shock AVB. He would see in it the same ominous spectre of 'dynastic
rule' which the opposition in India bemoans with monotonous regularity.
But the point is, this arrangement has not been imposed on the people.
They themselves have elected three members of the fourfold Line
to power. And none can claim that those elections were rigged or that the
Government in power manipulated the voters in unacceptable ways to achieve
these results - at least no more than is normally done by parties in power
throughout the world. No, the manifestation of destiny at work to bring
about a 'dynastic rule' was carried out in the world's largest democracy
and through the popular vote in a series of elections spanning more than
four decades. And yet the entire pattern and its intimate connection with
the Solar Line through a unique harmony of Number, displays a new mechanism
realistically rooted in the present, in world conditions as they are today.
But yet it is a pattern and mechanism expressive of a most unique body
of higher knowledge which might certainly be the envy of any former civilisation,
sacred in its innermost core and being. How would AVB deal with this happening?
How would it affect his subconscious fears and his preferences and fixed
ideas? How would it affect his stress on equality versus hierarchy which
he sees to be the root of those shadow manifestations such as Nazism, or
perhaps even de Lubicz?
In THE NEW WAY I describe a truly egalitarian society, in my view the only
true equality attainable by the human being. That is, only in bringing
about the new alignment in the matrix of the race, which permits this same
alignment to be the new foundation for each person on this planet, can
there be an experience of true equality.
In the meantime, while this work remains to be completed, it is not implied
that there is a 'divine right' to rule of a privileged elite, lording over
others by virtue of a superior knowledge or whatever. The 'divine right'
the nuclear group enjoys is the command to serve, and to serve in
this foundation of a new society, not by CONTROL over others but by being
instruments more intrinsically at one with the Time-Spirit and therefore
in a position to affect the change in those areas and levels which others
would never wish to penetrate.
Sri Aurobindo once stated that...'we must do rightly what Hitler did wrongly'.
AVB writes, 'What is less well known, yet well worth knowing, is that the
Nazi regime was built up on the idea of "spiritual truths". The
spirituality was perverted, making the truth a falsehood, but nonetheless...'(p.226).
The point missed by AVB is that Hitler did not take a basic 'truth' and
misuse it, though he did use certain formulas, symbols and ideas which
were beginning to enter the Earth atmosphere and were 'there' for anyone
to misuse. I consider that he never had a 'truth' to pervert. It was always
a shadow manifestation, from the beginning, not something good turned bad
somewhere along the way. He was never in possession of Truth. Therefore
to use him as an example of how 'spiritual truths' can be perverted is
really not tenable. We can only look back at that phenomenon and marvel
at how clearly truth is displayed in all aspects of life, be they positive
or negative. For everything serves the One.
Yet AVB makes it a point to disassociate de
Lubicz from the cultists and the mystics with political aspirations: those
who would advocate 'a polity hinged to spiritual conceits' (p-248). He
states explicitly that de Lubicz was not concerned with theocracy a la
Pharaonic Egypt as the answer to a future ideal government for the Earth.
In fact, he records that de Lubicz believed that the end of the world had
begun (p.249), thereby stressing his disinterest in a projection into the
future. Further on AVB writes, 'As to his preferences for ancient Egypt,
we know it never was a "longing for the hierarchically ordered world
of imaginary ancient theocracies" that drew de Lubicz to the Pharaonic,
but considerations such as measure, number, and symbolique in general.'
Clearly AVB seeks to disconnect de Lubicz's passion for 'number, measure,
and symbolique' from his concern for a new world order. As if when he encountered
his 'language' in Pharaonic Egypt this question became secondary and even
ceased to exist for him.
This may well be true, but if so it is not that he matured from the 'long-adolescent
Rene Schwaller' and this coming of age represented an abandon of the old
concerns, but simply that the 'number, measure, and symbolique' he found
in ancient Egypt could not answer the needs of the present time: the need to construct a bridge between abstraction and concreteness. It is
clear that as de Lubicz went more and more deeply into the past to find
the language to express his ideas, he went farther and farther into abstraction.
It was therefore a coherent development, and his escape into 'individualism'
was a result of the inability to use a symbolique of the past to construct
that bridge in the present.
'...And he hath on his vesture and on his thigh
a name written, King of Kings and Lord of Lords...'
These few lines from 'The Revelation' of St
John (19,6) highlight the most important feature of Schwaller de Lubicz's
work, the element which he himself felt to be the crux of the alchemist's
quest. It concerns the fixed salt which the ancients held to be
the repositor of IMPRINTS, the outcome of perceptions that have the power
to produce these impressions. They are registered in the 'fixed salt',
which in turn is formed in the thighbone. This 'nucleus', as de
Lubicz calls it, is the indestructible element (fixed salt) which survives
decomposition of the organic, volatile substance and is therefore carried
over from lifetime to lifetime. It is this nucleus, according to de Lubicz,
which gathers the volatile elements around itself for reincarnation. In
the terminology of the New Way, it is that 'golden Seed', that 'Hiranyaretas'
or Agni (Fire) of the ancient Veda. Indeed, de Lubicz connects this salt
in the thighbone directly with the Fire Element.
Chapter 9 of AVB's book presents many of his exchanges with de Lubicz on
this question of the 'fixed salt'. He quotes de Lubicz as saying, '...But
there is a creative dissolution of all aspects of form, and it is only
after form has been wholly decomposed that the fixed salt will become the
point of attraction for the next form.' (p-220.) And further on he refers
to this substance as '...the indestructible nucleus of inscription at the
centre of mass...'(p.221). And this salt is presumably formed in the thighbone,
basis and support of the physical body (p.284-5).
I cannot help but marvel at what I have read in this regard. And I ponder
over the connections which in an indirect manner have linked my work and
de Lubicz's. That is, the Temple, number, geometry, sacred architecture,
and so forth; and all this drawn into our work through RL, the first resident
of Auroville, the stage where some of the most important scenes were played
out in this interconnected drama, cutting across time and space. But mention
of the 'thighbone' is the most important linking factor. It is so important
that it forms a key, central part of not only my cosmological work, but
it is the most important element of Knowledge 'written' in the core measurements
and design of the Mother's Chamber. Consequently, I cannot fail to express
once again my puzzlement at RL having been brought into such close proximity
with this key element in both the Teachings, and yet having turned his
back on the living thing in favour of the theory and the abstract.
Being so important, I have kept this discussion for the last, though it
must be stated that an entire book could be written on this particular
feature of our respective contributions to the alchemist's way. Clearly,
this is not the place to undertake anything more than a brief survey of
the salient connections which I trust will inspire seekers to pursue the
matter by reviewing everything I have written in THE NEW WAY, Volumes I
& 2 on the subject. In particular, the student should refer to the
analysis of the geometry of the Globe and Pedestal (the Core), the very
specific measurements of which are given in the book (THE NEW WAY, P.238).
There is specific reference to the tiny 'pyramid' or the apex of the triangle
of Sri Aurobindo's symbol which constitutes the pedestal and provides its
basic lines of Knowledge. This tiny apex of barely 5 mm is the uppermost
part of the ascending triangle of the symbol. I relate this apex to the
Great Pyramid at Giza (p.239). And again we find the connection with Egypt
made evident. But, more importantly for the present discussion, I refer
to it as the Golden Seed.
Throughout THE NEW WAY I emphasise the importance of this tiny apex. It
is encrusted in the Globe. I have stated that it is a crystallised residue
which fecundates the Globe. It is the indestructible part, the compressed
immortal substance. Above all, and this is by far the most amazing part,
I connect this apex, via the Geometry of Time, to Sri Aurobindo's passing.
That 'seed' extracted from his lifetime of yoga is then passed down
and into the Pedestal, which in turn, by the geometry of time, describes
his process of reincarnation. That is, this golden nucleus or seed is the
immortal Fire substance which remained at his dissolution and immediately
served as the nucleus for gathering the various sheaths required for rebirth
- a rebirth which took place in the month of Sagittarius; after a dissolution
which also took place in the month of Sagittarius; and even more significantly,
within the Gnostic Circle's 9-year cycle, it was also during the period
of Sagittarius. The link with the alchemy de Lubicz presents ties herein,
for Sagittarius rules the thighbone in the human body:
'The Five of degeneration and regeneration
is further represented in the core by the 5 mm pyramid at the uppermost
point of the Father's revised symbol that forms the pedestal, which are
encrusted in the globe on each of the four sides, together totalling 20
mm. This encrustation presents a visual display of the energy consumed
for the purpose of rebirth or regeneration. At the same time it explains
the process of crystallisation and contraction of an essence into a point,
what might be termed, a seed. The 5 mm apex encrusted in the globe on four
sides is the Seed - the bija of Shiva - planted in the Earth-globe;
it holds the promise of the new race which is to originate from this initial
act of creation. The 4x5 mm have a relation to the 20 hidden centimetres
of the pedestal's base. As millimetres they stand for the crystallised
seed, and in time they correspond to the period immediately prior to Sri
Aurobindo's withdrawal from the Earth (76 to 78th year) in his initial
physical form. After the Seed develops in the soil of Time, 20 mm of triangular
space at the four points of the globe blossom into 20 cm of square space
in the base of the pedestal, and therein the secret Son is formed from
the hidden seed of the Father.' (TNW, Vol.2, p.265.)
According to de Lubicz this 'fixed salt' and
its formation in the thighbone, and the question of imprints on
this indestructible salt, are the core of the coveted secret of Al-Kemi,
- meaning Egypt and the Egyptian school. I do not doubt his assertions.
But I wish to add that while he was seeking assiduously this knowledge,
the 'time had not yet come' when TIME would unveil as well as consolidate,
for the entire evolution on Earth, this process and its knowledge which
is its power.
Sri Aurobindo lived the alchemical process for the Earth which I have described
in THE NEW WAY and in THE MAGICAL CAROUSEL and its COMMENTARIES. But it
would not have passed out of the realm of one individual's realisation
and into the evolutionary matrix had TIME not become the ally and the fixing agent by way of the Fourth Power, the essence of his incarnation as the
4th member of the Solar Line. Indeed, as I have explained in detail in
my books, that alchemical transmutation is clearly described in the event
itself - the Supramental Manifestation which centres on the incarnation
of the four Powers of the Solar Line in the perfect and exact harmony of
gnostic time. This process is recorded in the original plan of the Mother's
Chamber, in the measurements of the solar Ray and the Core ('the symbol
of the future realisation'). That transcript describes an imprint in the evolutionary blueprint and matrix - what de Lubicz would relate
to the fixed salt in the thighbone (Sagittarius).
But was he aware of the connection of the thighbone to Sagittarius? Yet
even if he was aware, how could he then, before 'the time had come', make
any sense out of the connection? He was concerned with SPACE and by consequence
with EGYPT (see TNW, p.366ff). He had no concrete use for Time;
therefore he never touched the shores of the Indian subcontinent, where
Time was made the ally in this alchemical miracle, where an integration
took place which is the inner truth of the 4th Power of the Solar Line.
When that Power incarnates or fixes that principle in the evolution
of consciousness and being, the integration is done - an integration which
de Lubicz himself was seeking for the better part of his life. Indeed,
de Lubicz passed away just before this Power took birth, when the Sagittarian
principle of Fire and Immortality unveiled the real meaning behind the
role of the 'thighbone' in the ancient way of Al-Kemi.
At the same time, all of this Knowledge, the discovery of the Temple's
message and its vertical measure of 9 and horizontal measure of 12, the
truth and the role of Number - not abstract but as a power to render concrete,
to fix in the soil of the Earth, the role of geometry of space and
time in the new language and the new cosmology for our new Age of the Supermind,
was passing right before the nose of RL. Yet he saw nothing. He fled from
the present and this marvel of LIVING power and truth, and he plunged into
the sea of the past. This is the really amazing part of the 'tale of two
'And I saw a new heaven and a new earth; for the first heaven and the first Earth were passed away; and there
was no more sea ... ' ('The Revelation', 21,I).
An excerpt from The Vishaal Newsletter
Vol. 4, Number 3 - August 1989
by: THEA - Patrizia Norelli-Bachelet
Skambha, July of 1989
*Author's Note: It
may be recalled that in the very year Sri Aurobindo anticipated a major
breakthrough in the establishment of the supramental Truth-Consciousness
on Earth - 1938 - he suffered an accident (see THE GNOSTIC CIRCLE, p.52).
The affected part of the body was his thighbone. It was as if the
old 'imprint' had to be broken or worked out of the 'system', by. the long
concentration thereupon which this accident produced, in order to heal
the wound before the new impression could be made. In addition, from that
time onward both he and the Mother focussed almost all their yogic effort
on the eradication of the dark power that was threatening to overtake the
world through Nazism. (For further details, see THE NEW WAY, p.247, and
all references to 'Immortality Day'.)