The Ganges and 'The
River of January'
Excerpt from: The New Way, "The Ganges
and the "River of January"
by Patrizia Norelli-Bachelet - pp. 334-346
It is written in the Shiva Purana that in order to assure the
Earth's salvation, the gods had to hasten the birth of Shiva's son, who
was the one destined to lead the divine hosts and to conquer the forces
of darkness which had taken possession of the planet. But Shiva was in
no hurry to make a son, and so the Gods found it necessary to steal Shiva's
seed by interrupting his loveplay with Devi (Parvati) at the precise moment
when the precious bija was to come forth. Intercourse having been
interrupted, the seed fell to the ground. Agni, in the form of a Dove,
took the seed in his beak and made off with it. The Purana then describes
the adventures of the precious bija in a series of twelve stages
until it finally comes back to Shiva and Parvati, transformed into the
beautiful youth Skanda.
It is stated in ancient tradition that the white Dove is often transmuted
into the Unicorn. But in itself, the Dove is a key symbol and has a very
special connection with the worship of Shiva and Parvati, as has been particularly
noted at one of the holiest of his shrines. This is the renowned Amarnath
Cave in South Kashmir. An extraordinary phenomenon takes place yearly in
this magnificent cave tucked away in the sacred Himalayas. From time immemorial
each year on the full moon day of August, an ice Lingam is formed spontaneously.
It waxes until the moon is full and thereafter slowly dissolves. That the
phenomenon should involve ice is interesting, since Shiva is the Great
Time, the crystalliser of form - particularly recognisable in the crystal
formation. Popular belief is that this mysterious object is an incarnation
of Shiva himself.
Furthermore, there are three ice blocks nearby, and these are believed
to be Shiva, Parvati and Ganesh, their son. However what has fascinated
pilgrims the most is that though the land is rocky and quite barren, there
is a pair of doves always seen at the mouth of the cave on the special
full moon day. These then have come to be connected with the deity and
this spontaneous happening in the sacred Amarnath cave.
It is to be noted that while the phenomenon of the ice Lingam occurs
in the area that is most sacred to Shiva, near to the source of Ganga,
and is attended by the Dove which is the bird esoterically connected with
his Son, through his aspect of Agni, the formation of the Lingam occurs
with the full moon of August, precisely the time of Sri Aurobindo's birthday,
- Shiva himself incarnate.
The two most important protagonists in the escapade of Shiva's stolen
Seed are Agni and Ganga. Agni is the element Fire; his colour is red and
his geometric symbol - according to the Yogatattva Upanishad - is the triangle.
He is more specifically Mars, which the Indian Veda confirms by allotting
him rulership of Tuesday, or Mars Day, as well as the colour red. And this,
it must be remembered, was the day of birth of the Son.
Ganga, on the other hand, represents the Water element, and she is
connected with the Moon, as the story of her birth reveals; and through
the Moon to Saturn, in the form of Mahakala.
The Vishnu Purana describes the birth of Ganga in the following
manner: she is said to have issued forth from the big toe of Vishnu's left
foot. Dhruva, the Pole Star, received her in her descent and sustained
her day and night on his head, while the seven Rishis (the Pleiades) performed
their ablutions in her waters (because the Pleiades revolve around the
Pole Star). Ganga then encompassed the orb of the Moon by her currents,
which added to the luminary's brilliance. Thereafter, having issued from
the Moon, she alit upon Mt. Meru, and then flowed in four branches to the
four corners of the Earth for the sake of its purification. The names of
these branches are, Sita, Alakananda, Chakshu, and Bhadra. The southern
branch, Alakananda, was held affectionately by Shiva on his head for one
hundred divine years, and then was released from his matted locks. Hence
Shiva is depicted in Indian iconography with a crescent Moon on his head,
wherefrom a shoot of water springs forth. Thereafter, the southern branch
of Ganga journeyed through India and divided itself into seven rivers which
flow into the southern ocean. Hence the Alakananda, passing as it does
through Bharatmata, is known as the most sacred of the four branches.
In this tale we have several prominent points of celestial reference:
the Pleiades; the Moon; and Saturn, through its connection with Mt. Meru
or India-and Shiva in his form of Mahakala. We understand that the Moon
evokes the aspect of Ganga's 'gestation', and that Saturn refers to the
month of January, which the sixth planet rules.
These facts are taken up in the tale of Guha's birth, for Agni, unable
to hold Shiva's powerful bija in his beak any longer, dropped it
in the Ganges. The river then carried the seed and when the time of birth
arrived she deposited it in a sacred reed grove situated on her shores;
and there Kartikeya was born.
He is called Kartikeya because the Krttikas, Sanskrit for
the Pleiades, took up the child and nourished him. They were six in number,
wives of the six (or seven) Rishis, therefore the child is also called
Shanmugam, 'of six mouths', having suckled at the breasts of the six wives.
In India the month of November is called Kartik, in honour of the God,
for it is during this month that the Pleiades are found rising on the eastern
horizon at sunset; and this was the time of the day when the Son was born.
Thus, the Krittikas did indeed 'take him up', and when studying the Puranas
in this light, we find that the ancient text has described the condition
of the heavens exactly as it would be found thousands of years in the future
when the birth indicated therein would occur. The birth is detailed in
twelve stages, following the zodiacal division. Indeed, when the seventh
stage is reached the Sun is described as 'setting'. In effect, the horoscope
of birth corroborates this statement: the Sun is in the seventh position
and was therefore setting. This position places the Pleiades, the 'six
mothers', on the eastern or rising point. The Purana then gives the place
of the Moon, in the eleventh position. (See: The Hidden Manna,
Chapter XII and XXI.)
But the really fascinating aspect of the Shiva Purana regarding
the birth of the Son concerns Ganga and the place of birth, which was obviously
unknown at the time the tale was recorded.
The actual place of the Son's birth is called 'River of January'
in English, and it is found at the same precise distance south of the Equator
as Calcutta and the mouth of the Ganges are to the north. At that southern
position of the Earth a place was discovered in 1502 and given this name,
because it was found on the very first days of January; hence they called
it River of January. The river was in fact no river at all; it was a bay
of the Atlantic Ocean. But to the explorers it appeared to be a river,
and therefore to this day the site retains that name.
The initiate can easily see the connecting power of Time and Destiny
at work in this event, and how in the discovery of that portion of America,
the Divine Consciousness arranged the details in such a way that the prophecy
of the birth of Shiva's Son would be fulfilled as recorded in the Puranas.
Ganga is indeed the River of January. This is her month, a fact Hindu
tradition corroborates in that the most important festival in honour of
the sacred river, the Kumbha Mela, is celebrated every twelve years precisely
in that month. The time is determined by Jupiter's revolution around the
Sun, which is completed once every twelve years. The point of reference
is the great planet's return to the zodiacal sign Taurus (Constellation
Aries), or the position of the Pleiades in the heavens. Hence there are
two points to be noted here; one is that Jupiter is the ruling planet of
Sagittarius, the Sun sign of the Son, a position determined by the day
of birth; and the other is that Taurus is the ascending sign of his horoscope,
a position determined by the hour and minute the birth occurred on that
particular day in November.
Thus, every twelve years Hindus from throughout India gather at Allahabad
the ancient Prayaga which became the adopted home of the Nehrus, the members
of the Lunar Line-where the three sacred rivers converge: the golden Ganga,
the blue Yamuna, and the invisible third, the white Saraswati. Allahabad
is located at longitude 81 degrees east. That is, according to the map
of true India, its integrated spiritual and material body, this position
is twenty degrees into the country; or, at its exact mid-point in
terms of longitude, in terms of its time measure. Longitude is the
Time measurement of the globe; latitude is its Space measurement. Allahabad,
which is the site of convergence of the sacred rivers and the place where
the most important Hindu festival is held in honour of their most holy
River, is logically to be found at the heart of the nation's time axis.
For Ganga is India's sacred Artery, through which the power of her Time
courses. She is the carrier of the pulse of India's soul/sun; she is the
carrier of the Seed of Shiva, her beloved.
Ganga is born of the Mountain, therefore she is, as it were, Parvati's
sister. But, there is an aspect of these mythological genealogies that
must be understood. The position granted to each member of a heavenly family
is usually a veiled way of expressing the different attributes the god
or goddess may have, and the numerous ways of manifesting these powers
in the context of Earth evolution. Thus, Ganga and Parvati are said to
be daughters or consorts of the same heavenly Father. Yet at the same time
Ganga is said to have descended from heaven and fallen onto Shiva's head,
whence from his matted locks the Great God released her in a gentle flow
upon the Earth. It is said that the Earth was spared the full impact of
her power by this graceful act of Shiva, and that, had it not been so,
the planet could not have tolerated the descent of Ganga in her full form.
The layman is satisfied with this description and does not feel the
need to search further and perhaps come to a deeper significance and a
hidden meaning in these tales. For him, Ganga is related to Shiva and is
different from Parvati. He accepts this, and his understanding carries
him no further.
But, the initiate is one who sees. Hence he understands by
his penetrative seeing that Himavan and Shiva are one and the same: two
aspects of a single deity. Consequently Parvati, when taken in connection
with her ancestral mountain line is, as it were, a sister of Ganga; when
taken in connection with Shiva, Ganga is his very own consort, one and
the same as Parvati. Or, to put it in clearer terms, she is Mahakali, consort
of Mahakala. Therefore she is the power of Time and she nourishes the nation
on Shiva's bija, his Sun-Seed. In the process, she carries his most
precious seed, the one by which he returns to the world and leads the divine
hosts, - himself in the form of his son.
In this context therefore the Kumbha Mela takes on an even greater
importance in the life of the nation, for apart from its deep mystical
meaning, the Festival also hails the great event, the transformation of
Shiva and the birth of the Son. In consequence, the time that it is celebrated
evokes all the celestial positions at the moment of his birth, for one
who has eyes to see in a new way. But this seeing is helped by the chamber
of perfect measurements, because in the Core we find the most perfect corroboration
of these configurations. Moreover, we find the event pinpointed in time,
brought into the correct vision of the Earth's harmony of time.
Our seeing will bring into focus various threads, - the Puranas,
astronomy, astrology, geometry, the calendar, the chamber, and so forth.
Then we will come to truly appreciate why the Kumbha Mela is considered
the holiest of Hindu festivals. Furthermore, we learn from this act of
interrelated seeing that, indeed, Hinduism is the sanatana dharma,
preserver of the eternal truth.
Every twelve years Jupiter makes one complete revolution around the
Sun; every twelve years therefore the Mela is celebrated in Allahabad,
at the midway point of the nation's physical Time axis. The commencement
of the Festival is determined by the Moon and Sun, however. This is set
by the full Moon of the month of January, - that is, when the Moon is in
the sign Cancer, in opposition to the Sun in Capricorn. Thus the initiate
can immediately see that those two important signs are brought into play,
signs which are so fundamental a part of India's destiny and which therefore
have a central place in the mosaic of the Mother's chamber.
The last Kumbha Mela was celebrated in I977. It was not the usual
celebration. The Mela comes only every twelve years; but this one was considered
to be especially auspicious. Certain astronomical configurations occurred
then that can only happen once in every one hundred and forty-four years.
Thus every square of twelve years the Kumbha Mela takes on an especially
sacred sense; and this was the case in January, 1977.
An astrologer of the Sri Aurobindo Ashram explained the configuration
that made 1977's Kumbha Mela so especially auspicious in a letter to an
Indian daily. It was pointed out that Jupiter must be in Taurus for the
great celebration, at the time when the new Moon of Capricorn occurs, and
that this generally happens at an interval of twelve years. The previous
Mela was held in i966. However, given the fact that the planets have direct
and retrograde motion, when the important new moon was to occur at the
usual twelve-year interval, bringing the date to I978, Jupiter would not
be found in Taurus. Hence the pundits set the date of the Mela as 1977
- one year earlier than usual in order to conform to the prescribed requirements.
The 144-year cycle was explained in the letter by the astrologer,
and it is particularly relevant for our analysis since it corroborates
the vision we have of Saturn in the play, in as much as it was Saturn in
fact that made the Kumbha Mela of 1977 so especially powerful and meaningful.
In I44 years Jupiter makes twelve revolutions around the Sun. During the
same period Saturn makes five rounds. To be considered an auspicious configuration
for the Kumbha Mela, Saturn must be positioned in Cancer (according to
the Indian system based on a planet's location in the Constellations and
not the Zodiac). This means that only once in I 44 years will Jupiter and
Saturn be found in the correct location in the sky to allow for a special
However, in addition to these physical facts-though they usually
coincide with the vision of more subtle dimensions where the spiritual
evolution of the planet is really determined or worked out-there are other
more powerful forces that control such things as the correct time for the
Kumbha Mela to be celebrated. These one can understand only when there
is knowledge of the esoteric significance of the festival, and the way
in which it is related to our twentieth-century life. Hundreds of years
may pass, - nay, even thousands, until the special moment arrives for the
Kumbha Mela to reveal its true sense. Then it is the power of Time that
uncovers the real meaning; and this can occur, as we have explained throughout
the text, only on the basis of an integral knowledge of the Solar Line
and its deep connection with Saturn, the planet of the Time-Spirit, the
planet that rules India.
Thus, for the special Kumbha Mela, Saturn played the decisive role.
Because of its position in the heavens, the pundits understood that the
most holy of festivals had to be anticipated by one year. Therefore it
came to pass that on January 5, I977, millions of Hindus gathered at the
sacred site where the three rivers converge and bathed in the magical waters
of Ganga's time-blood.
Based on our understanding of the Solar Line and its harmony in Time,
we know that 1977 was an especially important year for the work the members
of this Line have come to accomplish. We know that I977 was particularly
meaningful for the Mother and the Third/Daughter of the Line. It marked
the end of the Mother's nine upon ninety-year period, during which time
her new Body-Consciousness was unveiled. And 1977 was the year of Enhancement
of the Third, her 39th year, which brought full awareness of the Descent
and hence its full power; I977 was the last year of Enhancement. All four
members had attained their full capacity, which meant that the Work could
proceed with less impediments in the way of its fulfilment - a smoother
and more accelerated course can now be followed.
This last Enhancement coincided with the most important Kumbha Mela
in 144 years. But, this is not all: to further emphasise the connection
between Ganga and the birth of the Son, as described in the Purana, 1977's
Mela began, as usual, with the full moon of January, and this occurred
precisely on January 5, I 977, the birthday of the Third.
Thus the great celebration started, and with it the time of the last
Enhancement. Ganga opened her gates and the Artery's great power-pulse
came surging forth, washing away the shadowy forms and releasing the energy
contained therein. The poles of Cancer and Capricorn were opened wide to
accept the inrush of cosmic forces through the subtle atmospheric body
of the new Earth. The Mother's new body revealed itself to be the Womb
of her Golden Child, the Earth, and the Kumbha Mela of 1977 commemorated
this sublime inauguration. It did so because of its connection in time
through the cosmos with the harmony of Time of the Solar Line.
The day of commencement of the festival is also written in the Mother's
chamber, for January 5 is the beginning of the Time Year that extends from
the ceiling, or the top of the visible Ray, to the top of the pedestal
where the Ray ends. That point is January 5. While it is the birthday of
the Third, it is also the point of the Soul of India; and it is the day
corresponding to the position of Saturn in Sri Aurobindo's horoscope, the
planet that rules India and that is the essence of the chamber.
But based on Saturn, the Kumbha Mela of 1977 reveals another remarkable
pattern: the culmination day of the Mela was February 4, 1977, and this
brings the Festival within the calendar position of Saturn in Sri Aurobindo's
horoscope and its calendar-position in the Son's chart, (corresponding
to 5 February).
The background of the Kumbha Mela is as follows: Puranic tradition
states that Jayanta, son of Indra the Lord of Heaven (equivalent to Zeus
of Greek tradition), took the coveted Amrita Kumbha, or jar containing
the nectar of immortality that had come from the churning of the milk ocean,
in order to prevent the asuras from imbibing the amrita. His journey is
said to have taken twelve divine days, which tradition equates with twelve
earth years. During the journey he set the jar down at four different places,
Hardwar, Allahabad, Ujjain, and Nasik. At each of these some drops of the
nectar were spilled when the asuras tried to snatch the Kumbha from Jayanta.
Therefore during the twelve-year cycle the festival is celebrated at these
places, at intervals of three years; but the important interval is the
one of twelve, and this occurs in Allahabad, rendered particularly auspicious
in 1977 because of the special astronomical configurations. The Kumbha
Mela of I977 was officially ended on 16 February, which that year marked
the Shivaratri, or the great yearly festival of Shiva.
With this background, let us now consider the zodiacal contribution
to the Mela, because, indeed, it is an event that cannot be truly understood
unless it is placed within the framework of the twelve zodiacal signs.
This should be obvious, considering that it is a twelve-yearly occurrence
and, moreover, that its timing is established according to astrological
The festival commences in the zodiacal month of Capricorn and terminates
in the zodiacal month of Aquarius, the sign of the Water-Carrier. Tradition
says that Ganga first alighted upon a mountain, and indeed this is a symbol
of Capricorn. In Hindu iconography the Goddess is portrayed with her vehicle
(vahana) Makaramatsya. Makara is the Indian figure for Capricorn,
and matsya is the Fish. This is the esoteric meaning of the sign, - captured
in the symbol of Capricorn: the Goat with the tail of a Fish, the combined
powers of Capricorn and Pisces. In one hand the Goddess holds a pot, -the
Kumbha from where the waters of the next sign Aquarius, the Water-Carrier,
flow. In the other hand she holds a lotus, - symbol of the Avatar.
It is necessary to go more deeply into the story of her genesis,
as recorded in the various Puranas, because this brings to light
certain details that further confirm her 'January' nature, and in the process
also brings into focus various modern geographical connections with this
great Aorta. By this study we learn that though Ganga physically flows
over the body of Northern India, her power runs through the entire globe
in mystical arteries that are seen by the inner eye to extend in a direct
line to the opposite pole of her physical being.
It is stated in the Puranas that on one occasion the three Goddesses,
Saraswati, Lakshmi, and Ganga, got into a terrific argument in heaven.
Each one cursed the other, and this curse was that they had to take birth
on Earth. The maledictions were fulfilled in due time and the Goddesses
were born as the three sacred rivers; each one was given as consort to
one of the three members of the triune Godhead, Brahma, Vishnu and Shiva.
Thus, Saraswati became the consort of Brahma, Lakshmi became Vishnu's consort,
and Ganga became Shiva's. This story reveals the single identity of Ganga
and Devi (Parvati).
But the genesis of Ganga was no simple matter. A call had to come
from below, from the Earth itself. This was finally accomplished by a king
of the Solar Dynasty, Bhagirath. First his grandfather, Sagara, tried and
failed; then his father attempted the feat and failed as well; finally
it came to pass that the ardent tapasya of Bhagirath - third in
the Solar Line - called forth Ganga's assent and her decision to manifest
upon Earth. However, the Goddess's power was so tremendous that Bhagirath
feared for the destiny of the Earth. If Ganga were to descend with her
full force, the Earth would be crushed and washed away to Patala, the nether
regions. Bhagirath then understood that only Shiva could save the situation;
and so he performed tapas to call forth the intercession of Mahadeva,
the Great God. Shiva, in turn, was pleased with his devotee's tapasya;
he agreed to intercede. Thus when Ganga came rushing down from heaven in
her ragingly powerful descent, Mahadeva caught her in the coils of his
hair and the Goddess became entangled in his matted locks. From there Shiva
released her in a gentle flow which became divided into seven parts. Three
went toward the east, three toward the west, and one followed Bhagirath
wherever he went.
Ganga's journey with Bhagirath is most revealing of her zodiacal
nature. During his wanderings Bhagirath came upon the sage Jahnu, who was
in deep meditation. As Bhagirath passed by, Ganga followed, and she flooded
the sage's ashram, extinguishing his sacrificial fire. Jahnu became so
enraged by this mischievious act that he swallowed the whole of Ganga !
Bhagirath mourned this act bitterly, for he knew that the Earth could
only be saved by the purifying descent and intercession of Ganga. He pleaded
with Jahnu to release the mighty river-goddess. Finally Jahnu agreed and
he let Ganga out through his ears.
This is perhaps the most fascinating of all the adventures connected
with Ganga's descent, for here we are again given the esoteric key to her
zodiacal month, Capricorn, or January.
Because Ganga was released from the sage Jahnu's ears, she is called
Jahnavi, or Daughter of Jahnu. When pronouncing this name the initiate
can immediately hear that it is almost identical in sound to 'January',
especially the Sanskritised version: J'anveri. Moreover, and this
is the unique aspect of the tale, Saturn, planet of the month, is known
in astrological tradition to be ruler of the ears in the human body.
Jahnu is thus January, the month of the condensed power of Ganga, or Jahnavi,
- released in the subsequent month, February, or the zodiacal sign of the
Kumbha, as its Sanskrit name reveals.
Thus, in this astoundingly simple manner, the month of Ganga in Earth
time is given: January. But it is given in a way that reveals the formidable
clairaudient powers of the ancient sages who first caught glimpses of these
cosmic truths. Thus they heard the name that would materialise in
the month of January only thousands of years later. In this manner, the
seeker is initiated into the secrets of the Puranas and shown the sublime
qualities these tales possess.
Bringing the story even more completely into our times, the seed
that Jahnavi carries, which was stolen by Agni from Shiva, descended in
the twentieth century on the point of the globe that is called River of
January, or Rio de Janeiro, in the original Portuguese. Moreover it descended
on Tuesday, Agni's day, in the month of Kartik, for the formation of Kartikeya.
But the sign of birth, Sagittarius, is also given in the Puranas.
As Saturn and Capricorn rule the ears of the human body, Jupiter and Sagittarius
rule the thighs. Thus the other important story involving the genesis of
Ganga describes the following episode: Ganga saw Pratipa, a king of the
Lunar Dynasty in the forest, doing tapasya. She fell in love with him and,
wishing to be taken by him for his wife, she sat upon his right thigh.
The king then explained that his right thigh was the place for his daughters-in-law
and children to sit; the left thigh was for his wife. Given the fact that
she sat upon his right thigh, he could not marry Ganga himself, but she
could marry his son. This was arranged and the Goddess married Santanu.
When Pratipa withdrew to the forest to spend all his time doing penance,
he made Santanu king and turned over his kingdom to his son. Santanu was
the ninth member of the Lunar Line; Sagittarius is the 9th sign of the
zodiac, so it is easy to see the correspondences. Santanu was accepted
by the Goddess on condition that he would not contradict her in anything.
And he, being so enraptured by Ganga, agreed.
Meanwhile it happened that because of a curse cast upon them by the
sage Vasishtha, the eight Astavasus were obliged to incarnate on Earth.
Consequently they all took birth in the womb of Ganga. But, as each child
was born, Gangadevi took it to the banks of the Ganges and cast it into
the waters of the sacred river. Santanu could say nothing to contradict
her actions, so he watched as seven children were done away with in this
manner. Finally the eighth and last of the Astavasus took birth, whom Vasishtha
had said was the only one that must stay upon Earth for a longer period.
When Ganga was about to cast him in the river, Santanu could no longer
contain himself and he pleaded with the Goddess to stay her action. Because
of his intervention, the Goddess became enraged and disappeared from the
palace, along with the child whom she named Devavrata. This child grew
up to be Bhisma, one of the key protagonists of the Mahabharata War. When
the boy had grown into a man of thirty-two years Santanu saw him, recognised
him, and forced the Goddess to confess to the young man's real identity.
The story is a long one and carries us through the Lunar Dynasty
in a complex labyrinth of births. But the important points related to our
discussion of Ganga are the thigh of Pratipa, ruled by the ninth sign Sagittarius,
and then her marriage to the ninth member of the Lunar Dynasty. However,
there is an even more important aspect of her genesis that comes forth
in these two most famous stories about the Goddess. Bhagirath is a king
of the Solar Dynasty the third in the line; Santanu is a king of the Lunar
Dynasty-the ninth in the line. In these episodes we see how the genesis
of the River Goddess weaves itself through these two Lines and in doing
so binds them together. The third sign comes forth in the tales, as well
as the ninth. These are Gemini and Sagittarius of the zodiac, which stand
in opposition to one another. In the horoscopes of birth of the Father
and Daughter, first and third of today's Solar Line, Rahu and Ketu - or
the Lunar Nodes-are found in these signs. The Lunar Nodes hold the key
to the discovery of the members of this Line. This relationship will be
discussed at length further on, but what is necessary to observe at this
point is the manner in which the Puranas record the connection between
Ganga and Sagittarius, through the episode invoking Pratipa's thigh, as
well as how the sign Capricorn comes forth in the episode of Jahnu and
his ears. These are the two principal tales in the Puranas concerning Ganga's
genesis and her journey on Earth.
The physical shape of India, apart from outlining the exact symbol
of January's zodiacal sign, also appears to the eye that sees to be the
shape of the human heart. Indeed, in this nation-heart, Ganga is the great
Aorta that feeds the country both materially and physically. That is, in
seeking to understand the River's occult nature, we must observe her physical
position on the globe and her dimensions in connection with other relevant
points situated in the body of Mother India.
The map above shows the approximate location of the source of the
Ganges. This is in the Himalayas in Uttar Pradesh, the range of mountains
that are the incarnate Shiva. It is found to be at longitude 79'50'E. Following
this degree down through the body of Durga, when we reach the 12th latitude
on the very same longitude, we find Pondicherry, the place of realisation.
The initiate can observe that this line resembles a spinal column,
connecting the head and lower regions of the national body. This column
is 18 degrees into India, - the true India of the Capricorn symbol. In
the body of the nation-Goddess this shaft is equivalent to the channel
in the human body where the negative and positive currents pass in the
rise of the Kundalini, the serpent energy that joins the muladhara,
the chakra at the sex centre, and the sahasradalapadma, the thousand-petalled
lotus centre above the crown of the head. This is Ganga's time column and
it journeys 19 to 20 degrees before it meets the lower regions at the 12th
latitude. The time seeds carried by Ganga's invisible artery fall into
the nation's deepest depths through this magical channel; hence the Son
of Shiva is called Skanda, from the root skand, to fall, or to pour. We
have explained that his birth redeems the 4-5 Orbit, the nether regions
of human consciousness, the realm of Pluto, of Yama; and this is the reason
why he is given this name. Through the physical position of the source
of Ganga in connection with the place of realisation, we can visually appreciate
this hidden truth of the God's destiny. The Puranas, however, also reveal
the place of realisation. They tell us that Skanda went to the south of
India and that his 'city' can be found there. In fact, his worship in the
nation is primarily confined to the south, in particular to Tamil Nadu.
Thus from the Source of Ganga to the place of realisation, we count
19 degrees of space latitude in a direct descending line, until we come
to Pondicherry at the 12th latitude, where the Mother concretised her chamber-womb.
This is the form that is fed by energies from Mother India's summits, through
the occult intermediary of the Daughter, Ganga, the mystical carrier of
Shiva's seed, the Goddess who is the nation's soul, the deity at the core
of the Mother's chamber.
The emergence of this crystallised Womb began in 1971, when the Mother
gave it its being in time. Symbolically this was captured in the
foundation stone at the 12th latitude which bears the single word Om. If
we observe the map of India, we see that Ganga journeys 12 degrees of longitude
over the Mother's Body; she starts at 79 degrees and ends at approximately
91 degrees. In terms of latitude, she starts at approximately 31 degrees
north, and ends at 22 degrees north - a distance of 9. Thus her physical
proportions are a combination of the magical 9 and 12. Then, on the 12th
latitude, the seat of Skanda, the Mother's Womb came into being in the
process of her yoga of Transformation, - the womb that, in terms of the
knowledge contained in its perfect measurements, reveals the identity and
whereabouts of Shiva and Parvati's concealed son, Guha.
© Patrizia Norelli-Bachelet
Director, Aeon Centre of Cosmology
Tamil Nadu, South India