You are on page 1of 73

I.

FOUNDATIONS
1. EXPERIENTIAL: THE CYCLE/THE SEED Dane Rudhyar wa !"rn #n Par# $ Fran%e$ "n &ar%h '($ 1)*+$ into a middle-class family of Norman and Celtic ancestry. His youth was marred only by ill health, which led in 1908 to a life-threatening operation that remo ed his left !idney and adrenal gland, and the sudden, untimely death of his father in 1911. "he period of con alescence following surgery permitted his nascent mind and imagination to de elop in peaceful solitude. #t the age of si$teen, shortly after his father%s death, he had an intuiti e reali&ation of the cyclic nature of all e$istence ' of all natural organisms and especially cultures and their artistic manifestations. He felt that the (uropean culture was passing through the )autumnal) phase of its cycle and that the music of *ebussy particularly represented the poignant but ephemeral and decadent beauty of such a phase. "he outbrea! of +orld +ar , was for him an )e-uinoctial storm) confirming his intuition. .rom /udhyar%s point of iew, then and now, any person li ing at such a time faces a basic choice. "hat is, symbolically spea!ing, he or she can identify himself or herself either with )the realm of the lea es) ' with the glowing but soon decaying products of the ending cycle ' or with the small, inconspicuous seeds that hold the promise of new life the following )spring.) "o identify oneself with the )realm of the seed) means to utterly dedicate oneself to the new life of one%s species by condensing within oneself the )har est) of one%s natal but dying culture, to se er oneself from that culture and become self-sufficient yet open to a basic )mutation,) and to wor! to lay the symbolic and conceptual foundations for a new cycle of culture when conditions for it are right. /udhyar%s choice was )seedhood.) ,n 1910, as soon as he became twenty-one, he left 1aris, se ered himself as completely as possible from his natal .rench culture, language, family, mental conditioning, and name, and came to #merica. He identified himself as )a seed blown across the ocean . . . to sow itself in the fertile, irgin soil of a %New +orld.)% ,n reali&ing the symbolic nature of his intuitions and acts, he also reali&ed the significance of symbols2 far from being )unreal) they constitute the root-reality affecting the mentality and beha ior of human beings. ,n #merica in the 1930s and %40s he tried to promote the idea of a )new #merican ci ili&ation) ' to which no one responded. "he )winds) of pre ailing opinion held against the )seed)2 there was only Ci ili&ation 5with a capital C ' +estern Ci ili&ation6, and it was what came at the end of the long, linear march of )1rogress) ha ing started with )barbarism.) "he )New +orld) seemed to offer only roc!y, unrecepti e ground. 7et the seed, too, was unready. ,t contained certain innate faculties which could be used constructi ely only when their function and field of operation became clear. /udhyar had to pass through periods of inner de elopment, se ere testing, and maturation. #mbi alent e$periences could be used constructi ely, but of course they need not. He also had to find some connection with the new ground, #merica ' a way to ma!e an impression, to become

!nown. "he initial way was music. /udhyar came to #merica as a composer of orchestral and piano music and as a writer of boo!s and articles about music. He wrote about the music and musicians of the time he !new and also about 8riental music, which then was totally un!nown and unappreciated in the +est. 9ater on, when his musical endea ors were made futile by the :reat *epression, the Neoclassical mo ement, and +orld +ar ll, the field of astrology opened as an unsought a enue of contact with the #merican consciousness. 7et whether the means be music or astrology, what /udhyar had to bring could be e$plained and understood only on the basis of a new philosophical outloo! which too! many years to mature fully. ,t started in 191; with a daily study of boo!s at the New 7or! 1ublic 9ibrary.

'. PHILOSOPHICAL: ORIENTAL PHILOSOPHIES AND THEOSOPHY ,e-ween 1*1. and 1*') Rudhyar /ade an #n0de1-h -udy "2 "%%u3- and 4ar#"u Or#en-a3 1h#3" "1h#e 5he always stresses that Hindu philosophy in particular is not monolithic, the ,ndian subcontinent ha ing produced many types of philosophy, some almost entirely materialistic, others focusing almost entirely on transcendent realities6. His studies confirmed his early intuition about the importance and uni ersality of cycles. The Se%re- D"%-r#ne of H. 1. <la ats!y especially laid the foundations for much of his later philosophical de elopment. <ut /udhyar did not study theosophy and 8riental philosophies to accumulate a mass of scholarly data or interesting )information.) "hrough his studies he consciously tried to de elop a new type of mind able to deal with uni ersal, spiritual, and metaphysical principles and cyclic processes. He came definitely to feel that his dharma 5destiny or truthof-being6 would be to reformulate ancient and traditional metaphysical and occult concepts in terms that would, both, nourish the de elopment of and be understandable by this !ind of mind, which he calls )the mind of wholeness,) through a process which he calls )clairthin!ing) ' the direct e$perience of ideas. +hile he has studied a ast number of boo!s and met an impressi e list of notable personalities, /udhyar has remained isolated from the mainstream of official and academic thought. <etween 1944 and 1908, his wor! in reformulating astrology along humanistic and transpersonal lines has been his main contact, not so much with his own generation as with succeeding ones. 7et his astrological wor! cannot be understood fully unless it is seen within the conte$t of the basic philosophy and metaphysics he formulated in his boo!s The P3ane-ar#5a-#"n "2 C"n %#"u ne 519;06 and Rhy-h/ "2 6h"3ene 519836, and more partially yet specifically in other wor!s starting with Ar- a Re3ea e "2 P"wer 519396, and ending with O%%u3- Pre1ara-#"n 2"r a New A7e 519;=6, Cu3-ure$ Cr# # and Crea-#4#-y 519;06, and ,ey"nd Ind#4#dua3# / 519;;6, none of which refer to astrology.

II. CONCEPTUAL FOR&ULATIONS


A a 1h#3" "1her$ Rudhyar8 #n-en- ha !een -" 2"r/u3a-e, as inclusi ely as he could, a )new) frame of reference for understanding what it means to be human, especially in a time of crisis and potential transformation such as we are passing through today ' not to establish a dogma or )school) of philosophy per se. He has tried to formulate a set of e ocati e and consistent images enabling indi iduals who are ready, to ta!e the ne$t step in their e olution, as indi iduals, as members of the (uro-#merican culture, and as participants in the actuali&ation of the human potential on the planet earth. ,n relation to the way human consciousness has de eloped during the two millennia of +estern ci ili&ation, his wor! follows the precedent set by the founders of the si$ great >chools 5darshanas6 of ,ndian philosophies, and of other #sian systems ha ing beha ioral, psychological, and mental implications and applications2 each system addressed the le el of consciousness and the biopsychic needs of a particular race, type, or class of human beings and represented a practical, realistic way for them to reach the ne$t possible e olutionary condition? each system and its practical applications was offered to persons ready and eager to transcend the limitations of the culture which had formed their minds and patterns of beha ior.

1. THE EXPERIENCE OF CHAN9E F"r Rudhyar$ -he e:1er#en%e "2 %han7e # -he /" - 2unda/en-a3 "2 a33 hu/an e:1er#en%e . His philosophy and approach to psychology studies the way the e$perience of change gi es rise to the awareness of repetiti e changes, to the sense of time, and to the entiti&ing of repeated changes into persons and ob@ects. "he e$perience of repetiti e changes leads to the awareness that time is cyclic ' that is, that it operates in units integrating a multiplicity of acti ities and e ents. "he e$perience of repeated relations with the sources of changes gi es rise to the reali&ation of wholes in space ' both to the awareness of ob@ecti e wholes to which the e$periencer is related and to the e$periencer%s sub@ecti e reali&ation of being a whole himself or herself. >pace is the generali&ation and abstraction of this e$perience of relationship.

'. 6HOLES IN TI&E: CYCLES E:# -en%e #/13#e a%-#4#-y and %han7e; %y%3e are er#e "2 "rdered %han7e . # cycle is a whole in time ha ing a more or less well-defined beginning, middle 5culmination6, and end. ,t begins in a )seed condition,) with a release of potentialities which will be actuali&ed 5at least to some e$tent6 during the )spring) and )summer) -uarters of the cycle. "he culmination of the cycle, its symbolic )flowering,) re eals its har est of positi e accomplishment, its failure to actuali&e some potentialities, and the by-products and waste of its course of de elopment. *uring its )autumnal) and )winter) phases new )seeds) are formed, out of which a new cycle will proceed the following )spring,) while )lea es) 5ine itable by-products6 decay to pro ide raw materials for the new cycle. "he ne$t cycle 5be it cosmic or personal6 proceeds in answer to the need of these raw materials to be gi en a )second chance) for harmonious embodiment. +hile succeeding cycles proceed according to the same pattern, which is characteristic of all cycles, whate er their scope or le el of operation, the contents of two cycles are ne er e$actly the same. "his is because the relatedness of the multiplicity of factors operating within a cycle introduces an element of unpredictability or indeterminacy. Hence, for /udhyar, there can be no Niet&schean eternal return? cycles follow and build upon one another in a spirallic way. Aoreo er, for him, )"he concept of the cycle is at least potentially the most inclusi e of all symbols, because it %constitutes a frame of reference for all symbols Band e$periencesC? it enables us to situate and to gi e a structural meaning to any and all symbols Band e$periencesC. ,t answers perhaps to the most profound need of the human mind, the need to harmoni&e, within an intelligible pattern of order and significance, ideas and beliefs, modes of feeling and beha ing, which though radically different must be granted an ob@ecti e and historicalgeographical alue.) 5P3ane-ar#5a-#"n "2 C"n %#"u ne $ p. 3486

(. 6HOLES IN SPACE: ENTITIES 6h#3e %y%3e -ru%-ure -he 1r"%e e "2 e:# -en%e #n -#/e$ e:# -en%e /an#2e -

1a-#a33y #n wh"3e ' limited fields of interrelated functional acti ities. +holes are )cyclocosms)? they ha e boundaries in time 5a life-cycle or span of e$istence6 and in space 5cosmos D a life-field6. ,ntegrating the multiplicity of elements and functions of all e$istential wholes is a principle of unity, 8N( or >(9. 5/udhyar normally uses these words with all letters capitali&ed6. ,n The P3ane-ar#5a-#"n "2 C"n %#"u ne without it nothing 5no whole6 could e$ist. $ he calls it the 1rinciple of +holeness and li!ens it to the Hindu principle atman2 in itself 8N( is nothing 5no thing6 and does nothing, yet

<. 6HOLENESS F"r Rudhyar$ =6h"3ene # -he u3-#/a-e #dea we %an ha4e "2 -he /ean#n7 "2 !e#n7

. . . +holeness is the beingness of all wholes.) "o be is to be a whole unfolding its inherent potentialities through cycles of changes 5time6 and in a state of unceasing relatedness to other wholes 5space6. #ll wholes are and must be, by definition, finite. <ut +holeness is not finite because it applies to all wholes and is not limited to any particular whole or condition of being. 7et neither is +holeness infinite, because the concept of infinity 5to which human beings usually attach a powerful emotional charge6 is only one pole of an intellectual dualism whose other pole is finitude. #ll wh"3e are finite, but +holeness is undefinable. "he most that can be said of it is that it is )transfinite) in the sense that it can only )be) through wholes ' any and all !inds of wholes operating at any and all le els of wholeness. "he uni erse is a hierarchy of wholes, a hierarchy of le els of wholeness.

+. HOLARCHY AND DHAR&A Rudhyar ha %"#ned -he -er/ h"3ar%hy -" re2er -" -h# h#erar%hy "2 wh"3e w#-h#n wh"3e w#-h#n wh"3e . . . cycles within cycles within cycles. ,t is a hierarchy of containment, not 5as in go ernmental, corporate, and military hierarchies6 of command2 9esser 5less inclusi e6 wholes Bor cyclesC operate within greater 5more inclusi e6 wholes BcyclesC, and greater wholes BcyclesC regulate the acti ities and rhythms of lesser wholes BcyclesC, each of which, by performing a function within the greater whole BcycleC of which it is a differentiated part 5but also a whole6, actuali&es an aspect of the greater whole BcycleC. "his actuali&ation constitutes the dhar/a 5destiny or truth-of-being6 of the lesser whole. "wo types of relationship thus operate within the holarchic uni erse2 a. 4er-#%a3 re3a-#"n h#1 between lesser wholes and greater wholes of which they are a part, the wholeness of the greater whole 5its acti ity and consciousness6 including the wholeness 5acti ity and consciousness6 of the lesser whole? and b. h"r#5"n-a3 re3a-#"n h#1 between wholes operating at the same le el.

>. E?OLUTION AND THE T6O06AY COS&IC PROCESS 6h#3e "-her -h#n@er 5for e$ample, >muts, +hyte, Eoestler, on <ertalanffy, 9as&lo6 ha e recogni&ed that the uni erse is a hierarchy of wholes e ol ing to form increasingly comple$ and refined systems of organi&ation and states of being ' atoms, molecules, cells, organs, organisms ' /udhyar differs from such thin!ers in three ways2 1. +hile >muts and Fung considered the presentday human condition 5which they called )1ersonality)6 to be the ape$ or ultimate product of e olution, the )highest) or most comple$, most refined, and most sensiti e whole, /udhyar belie es that man!ind is still )in the ma!ing,) still responding to a process of e olution which, in time, will transfigure humanity and lead it to reali&e a transhuman stage. '. /udhyar sees no logical reason not to e$tend the e olutionary se-uence to include species, human races and cultures, planets, solar systems, gala$ies, and so on. .or /udhyar, a society and its culture is an integrated whole 5a culture-whole6 operating primarily at a psychic le el 5as a psychic organism6 through religious and secular symbols, images, assumptions, and paradigms. Aost importantly, he considers the earth as the physical body of a planetary whole, "erra 5or :aia6, also operating and e ol ing at psychic, mental, and spiritual le els. (. ,n contrast to the one-directional picture of e olution presented not only by *arwin and his +estern predecessors and successors, but also in ancient ,ndia 5), was a stone, , became a plant,) and so on6, /udhyar stresses the reality of a )two-way) process integrating the )descent) or in olution of spiritual archetypes 5principles, forms, and formulas of organi&ation6 and a synchronous )ascent) or e olution 5a progressi e comple$ification and refinement6 of material substances and systems coming to embody these archetypes. ,f /udhyar has called this twofold process of in olution-e olution a )two-way e olution,) it is because both mo ements ' the in olutionary )descent) of unitarian spirit and integrati e forms of organi&ation, and the e olutionary )ascent) or progressi e refinement of material systems ' imply a process of differentiation. ,t can be considered only one process according to which a principle of Gnity gradually yields to a principle of Aultiplicity 5see sections 9, 10, and 11 below6.

.. THE CHALLEN9E OF =TRANSFINITE= 6HOLENESS TO FINITE 6HOLES The Aue -#"n ra# ed !y -he %"n%e1- "2 a h#erar%h#%a3 er#e "2 wh"3e # $ can one concei e of an end to the seriesH ,s there a greatest whole of which there would be no greaterH >imilarly, is there an ultimately )smallest) wholeH .or /udhyar, this is only an intellectual and abstract problem, because li ing e$perience presents to human beings only 3e4e3 "2 wh"3ene ' spheres and conditions of being which are to some degree higher 5more inclusi e6 or lower 5less inclusi e6 than the ones in which human beings function. 8nly the intellectual mind e er deals with the abstract possibility of )greatest) or )smallest,) neither of which has realistic meaning. .or /udhyar, reality is where one stands, and it is ine itably conditioned and limited by the le el at which one operates. Ne ertheless, the wholeness in any whole can )resonate) to the wholeness in any other whole 5although the resonating whole%s e$perience of the wholeness of the greater whole is still conditioned by its own le el of wholeness6. "hus, for /udhyar, the challenge facing human beings is to e$perience the plenitude or fulness of wholeness of being at the human le el, to try to understand the meaning of the human condition in relation to the greater wholes human beings can e$perience, and to ta!e the ne$t step in human e olution that is possible at the time one li es ' not to chase after intellectual phantoms seeming to promise escape from the fact of being a finite whole operating at the human le el.

). ACTI?ITY AND CONSCIOUSNESS 6h#3e re%en- and %"n-e/1"rary 1 y%h"3"7#e and 1h#3" "1h#e "2-en -re %"n %#"u ne as the primary ground of being, /udhyar%s approach differs from them in that he considers consciousness indissolubly associated with and the concomitant of acti ity. .or him, a li ing being is a whole ' an organi&ed system of acti ity within definite limits ' and acti ity within such an organi&ed system generates consciousness. (ach le el of organi&ation ' thus of wholeness ' implies a particular type of consciousness as well as acti ity2 there is consciousness in an atom, a planet, and a gala$y, as well as in a human being, because each is an organi&ed system of acti ity, a consistent and e ol ing whole. ,n other words, consciousness is the sub@ecti e side of acti ity, and acti ity is the ob@ecti e side of consciousness. "hus all wholes are both acti e and conscious. "he acti ity and consciousness of a greater whole encompasses and includes the acti ity and consciousness of the lesser wholes it contains. ( ery whole is simultaneously an e$periencing sub@ect and an ob@ect to other sub@ects? e ery )one) is part of the category of )many) for other )ones.)

*. THE PRINCIPLES OF UNITY AND &ULTIPLICITY Fr"/ -he #n-er13ay "2 #n4"3u-#"n and e4"3u-#"n$ consciousness and acti ity, sub@ecti ity and ob@ecti ity, oneness and manyness, /udhyar deri es two principles inherent and coacti e in +holeness, the 1r#n%#13e "2 Un#-y and the 1r#n%#13e "2 &u3-#13#%#-y. ,n Chinese philosophy they are called 7in and 7ang 5and /udhyar%s philosophical approach is perhaps closer in spirit to Chinese than to Hindu Aetaphysics, although it includes elements from both6. <ecause of the principle of Gnity, motion 5acti ity6 is rhythmic and cyclic 5occurring in units6, and e$istence manifests in wholes. <ecause of the principle of Aultiplicity, e$istence manifests as a multitude of wholes in which e er more e$pansion and differentiation occurs. <ecause of the principle of Gnity, the process of differentiation 5e olution6 is self-actuali&ing ' that is, it is guided from within by and toward the actuali&ation of a set of inherent 5in olutionary6 archetypal principles.

1B. THE &O?E&ENT OF 6HOLENESS A -he 1r#/ary 2a%- "2 hu/an e:1er#en%e # %han7e, the relationship between the principles of Gnity and Aultiplicity is dynamic and ceaselessly changing. /udhyar calls it the &"4e/en- "2 6h"3ene . 9i!e 7in and 7ang within the symbol "ai-Chi, the principle of Gnity wa$es as the principle of Aultiplicity wanes and ice ersa. Neither can e er totally o erpower the other and absolutely control the Ao ement. (ach principle can only attain a ma$imum of relati e predominance? as soon as either principle achie es this ma$imum strength, the trend of the Ao ement re erses itself and the other principle surges bac! and begins to rise. Hence, for /udhyar, there can be no absolute sub@ecti ity, no absolute >ub@ect, )the 8ne.) Neither can there be absolute multiplicity2 if no principle of Gnity were in operation, there could be no unity of being, only an undifferentiated, infinite e$tension of nameless substance? no e$periencing sub@ects because no wholes with defining boundaries, no e$periences because no e$periencers. +hen the principle of Aultiplicity is stronger than the principle of Gnity, being 5that is, acti ity and consciousness6 is more ob@ecti e than sub@ecti e? when the principle of unity predominates, being is predominantly sub@ecti e.

11. THE CYCLE OF ,EIN9 The /" - 2unda/en-a3 /e-a1hy #%a3 Aue -#"n # $ why # -here a un#4er eC ,n other words, why is there anything 5being6 instead of nothing 5nonbeing6H "he religious mind as!s, why did :od 5or spirit in a nonpersonal sense6 create the uni erseH "he typical Hindu answer is that creation is the 1lay 5lila6 of <rahman. Christian theology spea!s instead of a di ine 1lan whereby :od creates the uni erse out of nothing and re eals the fulness of his di inity to his creatures? within this 1lan, original sin causes :od to re eal his immense compassion by sacrificing his one and only >on to redeem sinful humanity. Aodern science offers the scenario of an originating <ig <ang, and a subse-uent process of e olution proceeding according to random motion and )natural law.) /udhyar could ne er accept either the 1lan of redemption or the di ine 1lay idea or the purposeless interplay of randomness and )law) 5sans law-gi er6. .or him, as for the Hindu philosopher, e$istence is cyclic, whether one thin!s of it in cosmic or in human terms. # cosmos 5or a human being6 is born in answer to a need, because the ne$t step or phase of the Ao ement of +holeness calls for it. "he dynamic interplay between the principles of Gnity and Autliplicity within the Ao ement of +holeness describes what /udhyar calls the %y%3e "2 !e#n7. /eali&ing well the limitations of a graphic illustration, /udhyar ne ertheless presents the cycle of being as follows 5see figure opposite6. .our >ignificant turning points and -uadrants result from the cyclic and symmetrical motion of two opposite forces within a finite field of acti ity, one wa$ing as the other wanes. #t two points in the cycle, the forces are of e-ual strength, with one definitely wa$ing and the other on the wane. #t two others, one force reaches the ma$imum of its power while the other is as wea! as it can be. "he symbolism attached to the resulting turning points, hemicycles, and -uadrants is based on the diurnal cycle, but one must !eep in mind that in this application of it the )light) of day is ne er totally absent from the )dar!ness) of night and ice ersa. "he cycle of being ne er begins or ends, but to tal! about it one has to choose a point at which to start. #t the symbolic >unrise, the principles of Gnity and Aultiplicity are in e-uilibrium, with the principle of Aultiplicity wa$ing and beginning to surpass the strength of the principle of Gnity. Cosmologically, this is Creation, the )birth) of a uni erse. <etween the symbolic >unrise and >unset, the principle of Aultiplicity is stronger than the principle of Gnity. Hence this *ay hemicycle represents what we e$perience as the world of e$istence, which is dominated by ob@ecti ity but which includes internali&ed sub@ecti e acti ities represented by the less powerful but e er present principle of Gnity. 5.or a human being, >unrise represents the moment of birth? >unset, the death of the physical body.6 #t the symbolic >unset, the principles of Gnity and Aultiplicity are again of e-ual strength, but the principle of Gnity, which has been wa$ing since the symbolic Noon, soon surpasses the strength of the principle of Aultiplicity. "he Night hemicycle from >unset to >unrise,

during which the principle of Gnity is stronger than the principle of Aultiplicity, represents a condition of being which usually is spo!en of in negati e terms ' nonbeing, none$istence, nonmanifestation, changeless, timeless. .or /udhyar, howe er, these terms are unfortunate2 the Ao ement of +holeness is an all-inclusi e and total affirmation of being? there can be no )nonbeing) in the )cycle of being.) Hence this half of the cycle represents a condition of predominantly sub@ecti e being dominated by sub@ecti e acti ity 5which is not, howe er, )nonacti ity)6. #s the principle of Aultiplicity is ne er absolutely inoperati e, this Night hemicycle implies a transphysical substance, less ob@ecti e than physical matter ' an increasingly subtle and homogenous 5nondifferentiated6 !ind of matter. ,n contrast to the word e:# -en%e, which applies to the *ay hemicycle, /udhyar has coined the term #n# -en%e to refer to the Night portion of the cycle.D

>unrise symboli&es the state of potentiality in which a cycle of e$istence 5which is one half of the total cycle of being6 begins. ,t represents a )seed condition) 5the )cosmic (gg)6. "his alpha condition is )form endowed with power.) "his power is the energy of the Ao ement of +holeness itself. /eligions refer to this power and condition as :od, the Creator. .or /udhyar, howe er, :od is not )outside) the Ao ement of +holeness, which is truly allinclusi e 5what could be )outside) of +holenessH6, but a phase of and an action in it 5as is Aan6. "his idea ' seeing :od and di ine acti ity as a series of phases and states within the cycle of being ' is indeed re olutionary. ,t may be the most stri!ing idea /udhyar has

presented. He symboli&es this phase as unpersonifiably as possible by using the term %rea-#4e 6"rd or L"7" . "he creati e +ord is formulated between Aidnight and >unrise by what /udhyar calls the d#4#ne &#nd ' the predominantly sub@ecti e acti ity occurring when the principle of Gnity is stronger than the principle of Aultiplicity, which is ne ertheless wa$ing. "his process refers to the acti ity of what religious and esoteric cosmogonies call creati e Hierarchies of beings which build the archetypal foundations for the material uni erse. .rom >unrise to Noon, when the strength of the principle of Aultiplicity is greater than that of the principle of Gnity, the creati e +ord cyclically )descends) and differentiates 5in olution6 into specific )9etters) which ac-uire an increasingly limited focus as ar%he-y1e . "hese principles, forms, and formulas of organi&ation progressi ely relate to and structure synchronously e ol ing 5responding, also differentiating6 material substances and systems. "his matter is the nearly 5but not -uite6 absolute chaos of decayed waste products from the pre ious cycle. #t first it is almost totally indifferent to principles of organi&ation. #s archetypes )descend) and differentiate, they organi&e and find material embodiment in gradually responding matter and material systems 5atoms, gala$ies, solar systems, planets6, then in material organi&ations sufficiently comple$, refined, and sensiti e to respond at the le el of organi&ation we call 3#2e. #t the symbolic Noon, the principle of Aultiplicity reaches its ma$imum strength. *ifferentiation )triumphs) when life produces the e$tremely comple$, refined, and sensiti e biological species Homo sapiens, which /udhyar calls Na-ura3 &an. +hen protohuman beings begin to respond to the )descent) of truly human 5that is, mental6 archetypes, the process of human e olution begins. ,t ends, and the entire cycle of being culminates, at the symbolic >unset, in an omega condition fully actuali&ing the alpha condition symboli&ed by >unrise. /udhyar calls the state of perfection symboli&ed by >unset I33u/#ned &an. ,n relation to the human condition today, it is a state of superhuman or transhuman acti ity? in terms of the whole process of human e olution, it is the full actuali&ation of the human potential ' that is, of the archetype Aan 5#nthropos6. ,llumined Aan is the planetary collecti ity of beings who reach this state. <ecause the principles of Gnity and Aultiplicity are in e-uilibrium at the symbolic >unset, differentiation of purpose, acti ity, and will balance oneness of consciousness in this collecti ity. #fter the symbolic >unset, as the principle of Gnity surpasses the strength of the principle of Aultiplicity, this collecti ity becomes increasingly unified and unanimous 5literally, )of one soul)6. /udhyar refers to this state as the P3er"/a ' an old :nostic term meaning fulfillment or plenitude of being. "he 1leroma state e ol es in a mostly sub@ecti e way, balancing, as it were, the period of material e olution of the cosmos 5from >unrise to Noon6. "here are 1leromas after 1leromas, each cosmically more inclusi e than the other. #t the symbolic Aidnight, this e olution reaches an almost 5but not -uite6 static degree of sub@ecti ity and oneness which /udhyar calls the 9"dhead -a-e. He does not spea! of the

:odhead as )the #bsolute) as many mystics, philosophers, and theologians do? for him, if one can spea! of )the #bsolute) at all, the term would refer to +holeness. Neither does he refer to this state of ma$imum unity and sub@ecti ity as )/eality) in contrast to the )unreality) or )illusion) of the e$istential world2 for /udhyar, unity is no more )real) than multiplicity? reality is the cyclic interplay between them. Neither is the :odhead a supreme <eing utterly transcendent and )e$ternal) to the cycle of being? li!e :od, the Creator, it is a phase and an action in and of it. ,nherent in the nearly absolute oneness of the :odhead state is the all-inclusi e compassion of +holeness that compels a new uni erse to be, first, concei ed, then 5at the symbolic >unrise6 born 5although time does not e$ist during the hemicycle of inistence ' one can only say that it )inists) or that processes of change )endure)6. .or while the cycle of being culminates in the state of ,llumined Aan, all human beings do not reach this state? many partially or totally fail to actuali&e the potential inherent in the archetype Aan. 5.ailure in most cases is only partial when seen in relation to perfection? it encompasses a continuum from total failure to almost perfection. "hese failures are, as it were, built in to the system. "hose who reach perfection need them and are responsible for them2 seeds awaiting germination during winter needed green lea es and flowers to be produced. 7et ine itably, flowers and lea es wither and die and brea! down into humus from which they differentiate and from which future generations of plants will draw nourishment. "he nearly 5but not -uite6 absolute oneness of the :odhead state encompasses the responsibility for and the need of these by-products? their ery presence 5)inistence)6 calls forth the compassion of the :odhead to concei e of a new uni erse in which they will ha e a )second chance) to reach ,llumination.

D ,n relation to this Night period, the terms )hemicycle) and )half cycle) should not be interpreted -uantitati ely? they do not refer to a definite period of measurable time such as human beings e$perience in a physical, e$istential uni erse of mo ing celestial bodies. 8b@ecti e, measurable time depends on the rhythm and apparent speed of ob@ecti e acti ity to an e$periencer differentiated from it. <ut time can be predominantly ob@ecti e and measurable or predominantly sub@ecti e. ,n either case, it is the abstraction of the consciousness of motion, which is the )substance) of change ' and motion is )eternal,) that is, cyclic.

1'. HU&AN E?OLUTION E REINCARNATION 6ITHIN THE CYCLE OF ,EIN9 A- -he y/!"3#% N""n "2 -he %y%3e "2 !e#n7$ 3#2e 1r"du%e -he !#"3"7#%a3 1e%#e H"/" a1#en ' natural Aan, the result of the )triumph) of the principle of Aultiplicity o er the principle of Gnity, which is then at its lowest ebb. "he resurgence of the principle of Gnity represents a radical re ersal of the Ao ement of +holeness and refers to the beginning of the )descent) and focusing 5in olution6 of a set of truly human 5that is, mental6 potentialities which /udhyar calls #nthropos, the ar%he-y1e &an. 8n the one hand, this archetype is inherent in the creati e +ord 59ogos6 beginning the e$istential process at >unrise. 8n the other, beginning at the symbolic Noon, it is )fi$ed) into the )soil) of e ol ing earth-materials by a series of a4a-ar acting as agents for the Ao ement of +holeness and the )descending) archetype Aan. "hese a atars also can be considered )pro@ections) into the world of e$istence of the compassion of the :odhead state. "hey )graft) the potentiality for truly human de elopment ' mind and the potentiality of indi idual selfhood ' onto the )stoc!) of Natural Aan. "he beginning of this process is symboli&ed in the :ree! myth of 1rometheus, who bestowed the gift of di ine fire 5mind and the capacity for self-consciousness6 on nascent man!ind. >imilarly, the traditions of ,ndia spea! of the coming to earth of the Eumaras 5also called #gnish attas, ehicles of fire, and Aanasaputras, progenitors of mind6. >uch an e ent is said to ha e occurred in the remotest past, presumably millions of years ago. #lso mentioned are lesser a atars appearing throughout the ages. ,n successi e epochs and periods 5cycles within cycles within cycles, each of which, while a phase of the cycle of being, also passes through a complete cyclic pattern itself6, successi e a ataric personages restate and re eal successi e aspects of this mental potential. /udhyar relates this process of mental fecundation to what he calls the 1r"%e follow6. +hile the beginning of this in olutionary process is an )e ent) of planetary scope, the e olutionary aspect of it proceeds at different paces and places in different epochs. #t first human e olution proceeds primarily collecti ely, through the de elopment of a series of successi e and simultaneous cultures which /udhyar, in order to stress their ob@ecti e and organic character, calls %u3-ure0wh"3e . Culture-wholes are born, mature, and disintegrate, much as biological organisms do? in the process, they lea e a )seed har est) and wasteproducts 5!arma6 to their successors. 8n the one hand, culture-wholes are rooted in the particular climatic, geographic, and racial )soil) of a group of biologically related human beings, whose consciousness translates these en ironmental and biological characteristics into symbols. "hese symbols feed the de elopment of what /udhyar calls %"33e%-#4e 1 y%h# /. Collecti e psychism is to the integration of a culture what the life-force 5prana or chi6 is to a biological organism2 a culture-whole is a psychic organism integrating and molding the acti ities and consciousness of its human members. #t first collecti e psychism is an )o ertone) of the "2 %#4#3#5a-#"n 5see section 10 to

biological relatedness of the people? the members of the culture-whole de elop a strongly e$clusi istic attitude and consider anything that was not born within their life-space and of their bloodline, anything that does not act, feel, and thin! as they do, foreign and a potential enemy. "aboos and myths arise on the basis of collecti e e$perience and deeply felt needs? collecti e wholeness is pro@ected and deified as the tribal ancestor or god. 8n the other hand, such a unifying image embodies a spiritual impulse or archetype emanated through an agent for the archetype Aan, an a atar. >uch a figure or personage may be an aspect of the har est of a pre ious cycle of culture, a )seed) in which a basic )mutation) 5a )grafting) of a new aspect of the creati e mental potential inherent in the archetype Aan6 has ta!en place. 5/udhyar refuses to discount the nearly uni ersal traditions according to which di ine !ings or instructors brought language, agriculture, and the arts to nascent man!ind? )seed being) summing up the har est of a pre iously )flowering) cycle of culture would indeed seem )di ine) to the relati ely crude )raw materials) of a nascent culture-whole. "he a ataric personage%s deeds and teachings 5)di ine re elation)6 become the foundation for the de eloping culture%s religion ' its )collecti e soul) ' which becomes a most powerful factor in the li es and psychomental de elopment of its members. .unctioning within culture-wholes, human beings become what /udhyar calls 1er "n , )specimen) of a culture ' that is, human beings whose minds, psyches, and beha ior are molded by and function almost totally within the culture%s collecti e psychism, within the ta!en-for-granted frame of reference of the culture%s language, myths, symbols, images, religion, and way of life. .or /udhyar, without participation in a society and its culture, there can be no personhood? without acti e or passi e participation in a culture-whole, a human being is merely a biological organism, a member of the species Homo sapiens with the potentiality for becoming a person ' but potentiality is not actuality. "he beha ior and consciousness of a person are structured and )managed) by an e7" ' which for /udhyar is not an entity but a set of functional acti ities. .or him, the ego constitutes an interface and mechanism of ad@ustment between the human biological organism%s instinct for sur i al and the psychosocial pressures of its cultural and family en ironment. "he de elopment of an ego presupposes the e$istence of both a powerful en ironment and a sub@ecti e principle see!ing to manifest as personhood. "his principle, 8N( or >(9., is the )presence) of the principle of Gnity in the multiplicitydominated e$istential organism. ,t is what is at the root of the )feeling-of-be-ness) distinct from other ),)s. #t the strictly biological le el of human organi&ation, it has an instinctual, generic character e$perienced as a sense of organic wholeness 5the )wisdom of the body)6? it manifests as a particular temperament 5that is, as a -uality of itality associated with such biological factors as body type6. #t the psychosocial le el, the ego de elops a particular form according to the way the particular temperament interacts with pre ailing psychosocial pressures, presumably also reflecting the indi idual sub@ecti e principle. ( entually, as a culture-whole comple$ities, and especially when it interacts with other

culture-wholes structured by a different type of collecti e psychism and way of life, it begins to be affected by the 1r"%e "2 #nd#4#dua3#5a-#"n. "hrough the introduction of alien beliefs, concepts, and practices 5 ia tra el, commerce, con-uest, or in asion6 the integrity of the culture%s collecti e psychism begins to brea! down and to lose its capacity to mold, hold together, and dominate the consciousness of its members. 1ersons of a rebellious or critical temperament, or whose egos ha e de eloped cynically or insecurely in reaction to the brea!down of cultural paradigms, mores, and norms, are the first to respond to this process ' which is polari&ed and dynami&ed by an increasing )descent) and focusing of 1#r#-ua3 Fua3#-#e , which may be considered the many )9etters) of the original creati e +ord. "hese Iualities see! a one-to-one relationship with ' and e entually total embodiment in ' a sufficiently responsi e human organism and indi iduali&ed mind. #s the process 5in olution-e olution6 accelerates, indi iduals emerge from the cultural matri$. "heir minds and wills become at least relati ely autonomous and independent from both biological compulsion and collecti e cultural imperati es? they become increasingly able 5potentially, that is6 to respond to the spiritual Iuality see!ing e entually to manifest concretely through them. "he process of indi iduali&ation, howe er, in ol es many dangers and pitfalls. ,t is inherently tragic and ine itably generates tension, conflict, strife, and a sense of isolation and alienation 5du!!a in <uddhist terminology, angst in :erman6. #s collecti e controls brea! down and would-be indi iduals brea! free of them, the )indi iduals) clamor to )do their own thing. ) <ut more often than not , their )own) thing is merely a diametrical opposition to what they feel as binding collecti e forces. "heir stri ing for )liberation) is usually an emotional, more or less blind reaction of the ego see!ing to emerge from the cultural womb ' or, more ambiguously, to legitimati&e or e en aggrandi&e itself in the eyes of a collecti e system it purportedly wants to repudiate. ( entually, the process of indi iduali&ation must lead to the Pa-h "2 -ran 2"r/a-#"n. >ooner or later, indi iduals tire of conflict or reali&e its inherently self-defeating nature and results. ,ndi iduality must be seen as aluable only within a greater whole to which it contributes constructi ely. "he indi idual may en ision this greater whole as humanity or the planet earth, or he or she may relate it to the spiritual Iuality 5often called the )higher >elf) in contrast to the personality or bodyJmind comple$ or )lower self)6 attempting to establish contact with him or her. .or while the spiritual Iuality represents the highest -uality of indi iduality potential within a human being, because it is a highly differentiated )9etter) of the original creati e +ord it is an aspect of the greater whole #nthropos, the archetype Aan.D # spiritual Iuality%s attempt to establish a one-to-one relationship with an indi iduali&ed person operates cyclically and constitutes for /udhyar the true meaning of )re#n%arna-#"n.) ,n its process of differentiation, a spiritual Iuality see!s and establishes arious degrees of relationship with a series of human personalities, whose li es are lin!ed in that they are all related to the same spiritual Iuality. "he process has as its goal, as its

fully actuali&ed symbolic >unset, the total union or )d#4#ne /arr#a7e) of a spiritual Iuality and a fully ade-uate indi iduali&ed person totally embodying its meaning and function. "hus, from /udhyar%s point of iew, reincarnation is not the periodic reappearance of the same person, nor is it actually reincarnation. >trictly spea!ing, from his point of iew, there is only one full incarnation ' the one that culminates in complete union, the )di ine marriage.) /udhyar belie es that, collecti ely spea!ing, man!ind today has reached a point about halfway between the symbolic Noon and >unset of the present cycle of human de elopment. "hus, the most significant factor operating in human e olution today is the gradual rise of the principle of Gnity. ,t manifests, on the one hand, in an increasing indi iduali&ation of human consciousness and acti ity in response to the increasing )descent) and focusing of spiritual Iualities? and on the other, as an increasing )planetari&ation) of it ' that is an increasing capacity for human beings to be detached from a particular local space and racial temperament and to operate 5at least potentially and in consciousness6 in terms of the whole planet earth. 1articular indi iduals 5and cultures6 may be )ahead of) or )behind) the )norm) defined by their position within a particular subcycle and sub-subcycle. ,ndi iduals significantly ahead of the collecti e pace already ha e reached the condition of ,llumined Aan. ,n their togetherness, they constitute what esoteric traditions call the +hite 9odge, which /udhyar refers to as the 1leroma ' the collecti ity of illumined, formerly human beings whose centers of consciousness interpenetrate and resonate in unanimity of purpose but retain the indi iduality and functional nature of the particular spiritual Iuality each represents. "hese illumined beings 5Aasters, Aahatmas, (lder <rothers of humanity6 are always ready to guide, assist, and test those who see! to tread the 1ath of transformation leading to the state of ,llumined Aan and to the transindi idual le el of the P3er"/a. "hus, for /udhyar, while the 1leroma is a phase of the uni ersal cycle of being, it is also now, and it is also in the ma!ing now. "he dharma of all human beings is to aspire to participate in that ma!ing by becoming attuned to what is represented by the now definitely wa$ing principle of Gnity.

D #rchetypal Aan, in turn, is a reflection of the 9ogos ' according to some ancient philosophies, the )image and li!eness of :od.) 7et this )image and li!eness) is potential in man!ind as a whole? it may not be actuali&able in all newborn babies.

1(. THE CONSTITUTION AND ENTIRE CYCLE OF HU&AN ,EIN9 The !r"ad3y %" /#% and e4"3u-#"nary #n-er1re-a-#"n "2 -he %y%3e "2 !e#n7 5the Ao ement of +holeness6 presented in sections 11 and 13 abo e does not preclude the pattern%s application to the cycle of being of a particular human being during and after his or her bodily e$istence. ,t also has definite rele ance to the 3=-hour cycle of personal e$istence during wa!ing and sleep. (ach night in deep, dreamless sleep, the sleeper reaches a condition of relati e :odhead? but in the daily personal-e$istential cycle, the principle of Aultiplicity and the power of ob@ecti e e$istence as a biological organism is so strong that on awa!ening the sleeper has no remembrance of the moment of ma$imum sub@ecti ity he or she reached in %"n %#"u ne while his or her body was rebuilding its potential of organic a%-#4#-y. Neither does a human being )remember) the relati e :odhead state of the slightly larger sub-subcycle of the cycle of being that resulted in the birth of a physical body he or she has come to identify as to )mine.) <efore the completion of the )di ine marriage) between a fully differentiated and focused spiritual Iuality and a fully ade-uate indi iduali&ed human being, the spiritual Iuality see!s to establish a one-to-one relationship with a series of human personalities, each of which is born, matures, and dies without ha ing achie ed total union with the spiritual Iuality. "he birth of a particular person represents that cyclic attempt%s symbolic >unrise? the death of his or her physical body refers to its symbolic >unset. +hat occurs during the following Night hemicycle depends on the degree of differentiation of the spiritual Iuality, on the degree or )closeness) of one-to-one relationship with it the personality could accept during life, and on the de elopment of the different le els of acti ity and consciousness constituting the total human being. .or /udhyar, the human being, archetypally considered, is threefold and is constituted by 5a6 an "!Ge%-#4e 1hy #%a3 and superphysical 5subtle or )etheric)6 body? 5b6 a u!Ge%-#4e 1#r#-ua3 entity 5the immanent or latent potentialities defined by the spiritual Iuality6 and 5c6 a highly comple$ 1 y%h"/en-a3 ne-w"r@ of functions pro iding the lin! and ) essel) necessary for the e entual 5potential6 integration of the spiritual and the material. (ach of these three components can be considered threefold, as the other two le els are )reflected) in it. *eath means the 5at least relati e6 disassociation and separation of these three basic principles, each of which follows its own course after death. "he elements of the physical body return to the planetary field of matter and life-energy from which they differentiated. "he elements of the psychomental networ! that had been dominated by collecti e psychism also )return) 5an inade-uate term not to be ta!en literally6 to the collecti e psychic field from which they had been drawn. "hey are what )psychics) and )mediums) usually contact of the personality after death. "hey remain in the field of the culture%s collecti e psychism for some time after death, their endurance depending upon their degree of integration

during the person%s life. #s the principle of Gnity wa$es and dominates the principle of Aultiplicity . . . depending upon their degree of integration during the person%s life. #s the principle of Gnity wa$es and dominates the principle of Aultiplicity after the symbolic >unset 5physical death6, these psychic remains are )e$perienced) 5imperiencedH6 as sub@ecti e memories. #s the cycle nears its symbolic Aidnight, they gradually fade away, somewhat as lea es decay during winter. ,f the person has achie ed an indi iduali&ed condition during life ' perhaps e en establishing a degree of conscious attunement with the spiritual Iuality ' the )har est) 5positi e and negati e6 of the life%s indi idual e$periences are )ta!en up) by the spiritual Iuality. >uccessi e har ests generate around the spiritual Iuality what /udhyar calls a S"u3 F#e3d. "he har ests and sub@ecti e memories it contains become the !arma of the ne$t personality to become associated with it. +hen the sub-subcycle of being constituted by an indi idual person reaches its phases of greatest sub@ecti ity ' its own relati e :odhead state ' the spiritual entity that sought to enter into at least partial relationship with the once-ali e person is mo ed by compassion and compelled by !arma to contact a new human being and to formulate the archetypal structure of a new dharma. .rom the point of iew of the spiritual Iuality, the new human being%s tas! will be to perform this dharma, which will bring it into a closer relationship with the >oul .ield than the pre ious personality achie ed. "he fulfillment of the new personality%s dharma will in ol e the neutrali&ation and )redemption) of the failures and the completion of the unfinished business of the old personality5ies6. <ut the new human being is not the old human being reappeared. ,t is any human being ready to be born whose ancestry, biological characteristics, and natal circumstances could be the foundation for the performance of the new dharma. "he biological characteristics also are conditioned by the >oul .ield, for each of the three basic constituents of human being ' the physical, the psychomental, and the spiritual ' is )reflected) in each of the others. <ecause the new dharma is determined by the !arma of a once-li ing person, a cause-andeffect relationship lin!s the deceased and the newborn. <ut to say that the former )reincarnates) in the latter is not accurate 5for nothing actually )becomes flesh)6. "he new person succeeds to the dead one as holder of the same )office.) >imilarly, the president of a corporation )succeeds) his predecessor and inherits his !arma ' the problems he failed to sol e ' as well as the constructi ely functioning aspects of the organi&ation he de eloped. "he latter refer primarily to the le el of mental de elopment the pre ious personality achie ed. "hus, from /udhyar%s point of iew, when a person says, ), was such-and-such person in a pre ious life,) the person identifies with the dead person%s !arma 5unfinished business and failures6. +hat one ought to do instead is to try to understand, identify with, and perform one%s present dharma, which, automatically, will neutrali&e this !arma, mo e one forward in the e olutionary process, and attune one to the rising principle of Gnity see!ing to unite person 5lesser whole6 and spiritual Iuality 5aspect of the greater whole #nthropos or archetypal Aan6.

1<. THE NATURE AND FUNCTION OF &IND F"r Rudhyar$ -he 7enera3 7"a3 "2 hu/an e4"3u-#"n #n -he 1re en- era is the de elopment of an indi iduali&ed, stable, and focused mind, able to deal with archetypal principles and processes, able to gi e meaning to all facets of e$perience in relation to one another. >uch a mind, which /udhyar calls the /#nd "2 wh"3ene spiritual Iuality and human personality. ,n a broader sense, mind, for /udhyar, is formed consciousness 5consciousness in turn being inseparable from any !ind of organi&ed acti ity within a finite field6. Aind operates at all le els as a uni ersal formati e principle. .orm, howe er, ine itably di ides e$istence into )inside) and )outside,) self and not-self. #s the formati e principle, mind therefore deals with dualities. .or /udhyar, it is based on the interplay of two principles of being, Gnity and Aultiplicity 5or 7in and 7ang6. "his interplay must be cyclic and balanced 5as long as we consider motion and acti ity as the foundation of being and the e$perience of change the inescapable reality of human e$istence6. "herefore, in its highest 5most inclusi e6 aspect, mind establishes andJor re eals the place and function of e erything in relation to e erything else. "hus in an o erall philosophical sense, /udhyar%s conception of mind distinguishes his metaphysical outloo! from others that can be considered ultimately dualistic. Auch of the de eloping )new age) philosophical paradigm is based on a dualism 5a reflection of the populari&ed Hindu iew6 between a supreme, transcendent, timeless, changeless condition 5/eality with a capital /6 and the illusion 5maya6 of the e$istential world. >uch a dualism has been duplicated in the 1latonic contrast between a realm of changeless archetypes and an e$istential world as unreal as flic!ering shadows pro@ected on the wall of a ca e? and in the Christian contrast between di ine spirit and sinful human nature. <ut none of these dualisms is relie ed or reconciled by anything )in between) ' by a mediating, integrating factor con incingly or purposefully relating the two opposite conditions or realms. .or /udhyar, by contrast, these two realms, orders, or dimensions of being are always to some degree interrelated and interpenetrating ' and mind is always the mediating, connecting factor. *uring the period of the uni ersal cycle of being between Aidnight and >unrise, mind balances the principles of Gnity and Aultiplicity by focusing into broadly-defined archetypal forms and formulas of relationship the supreme compassion radiating from the :odhead state. Aind is thus in olutionary and operates through arious creati e Hierarchies that religions call by arious names 5e.g., angels6. <etween >unrise and Noon, the results of this cosmogenic mental acti ity ser e as it )guiding fields) for the de elopment of cosmic material systems 5gala$ies, solar systems, planets6 and for the e olution of biological orders, families, genera, and species. #fter the symbolic Noon, the coming of Natural Aan, and his mental fecundation through the a ataric process ' which /udhyar en isions as a , is the )alchemical essel) or meeting place necessary to contain or hold the )di ine marriage) between

pro@ection of the :odhead%s ) ision-imaging) of a new uni erse into a ):od seed) potential within human beings ' mind de elops in its generic, cultural, indi idual, and superindi idual human modes. #t the biological le el of human e olution, mind operates almost e$clusi ely as the ser ant of instincts see!ing to perpetuate life. ,t is a generic type of mind. #s mind becomes sociocutural, it formulates words, language, religious symbols and myths, philosophical concepts, and a way of life. "he function of this )mind of culture) is to gi e order and meaning to personal e$perience by referring it to the culture%s collecti e frame of reference.D #s the separati e ego-will isolates the human person from its cultural matri$, mind also indi iduali&es and tries not to refer personal e$perience to a collecti e frame of reference. #t first, the indi iduali&ing mind is the critical, analytical, discursi e intellect, glorifying the principle of measurement and -uantitati e calculations at the e$pense of -ualitati e alues. "he abstract concepts of reason, logic, and natural )law) 5an ambiguous term6 replace the traditional symbols, myths, and taboos of the culture. #s the intellect analy&es comple$ realities, it reduces them to )nothing but) component entities and patterns of relationship. ( entually it analy&es away the organic wholeness of integral entities and processes. Gnguided by -ualitati e alues, the intellectual mind produces and wields a mighty technology which e entually runs amo!? incalculable destruction and collecti e and indi idual suffering ensue. ( entually, mind begins to build frames of reference which, though ha ing an indi idual character, are conditioned by a reali&ation of belonging to a metacultural, metaindi idual whole. "he )mind of wholeness) beings to operate and to supersede the analytical intellect. ,nstead of reducing comple$ realities to components, the mind of wholeness deduces the meaning of situations from the interaction of se eral interpenetrating le els of acti ity. ,t begins to see the )ground) out of which particularities differentiate and their inherent interrelatedness. ,n another sense, /udhyar calls this !ind of mental acti ity )e"n#% %"n %#"u ne ) 5eon meaning a cycle of time6. ,t is re-uired to disentangle se eral comple$, interpenetrating patterns or sets of relations, but it retains an understanding of the whole without reductionary analysis. ,t sees, both, the whole of a cycle of de elopment and its constituting phases and entities and their comple$ interrelationships. ,t is with this !ind of mind that /udhyar e$amines human history and e olution as these processes proceed within the planetary life-field of the earth.

D ,f spiritual teachers see!ing to lead human beings to the 1ath of transformation ha e presented mind as something to be transcended ' e en as )the slayer of the /eal) ' it is because the forms mind builds ha e inertia. #ll sociocultural images and institutions resist change. +hen change is necessary, mind tends to resist it, to attempt to perpetuate unchanged the forms it had earlier engendered or re ealed. "he refusal to change when

change is needed is always polari&ed by the catabolic acti ity of re olutionaries, political or spiritual2 inertia and the rise of anarchy are two aspects of the same situation. 8nly by total nonattachment to any form, e en if one ine itably must use forms of thin!ing and beha ior, can one escape being caught up in the riptide of destruction dominating the last phases of a cycle, be it personal, cultural, or e$istential.

1+. THE PLANETARY 6HOLE AND THE PLACE AND FUNCTION OF HU&AN E?OLUTION 6ITHIN IT On -he "ne hand$ 2"r Rudhyar$ -he ear-h # -he 1hy #%a3 !"dy "2 a 13ane-ary wh"3e 5now at times called :aia or "erra6 also operating and e ol ing at psychomental and spiritual le els. 5/udhyar was an early ad ocate of global organi&ation as a sociopolitical reflection of this reality, and fifty years before the terms became fashionable he spo!e of )+orld Ausic) and )man%s common humanity.)6 "he character of the function which humanity performs within the total field of acti ity and consciousness of our planet might be e o!ed by comparing it to the wor! of the cerebrospinal ner ous system and front-brain of a human being2 man!ind%s function is thus to consciously formulate and gi e meaning to all the acti ities ta!ing place on, in, or around the earth. "his implies disco ering the principles on which these acti ities are based and applying these principles to fulfill consciously determined purposes. "he great problem of human e olution is, howe er, how and in relation to what frame of reference 5what alues6 are these purposes to be determinedH 8n the other, the earth%s biosphere is the planetary lifefield in which the archetype Aan de elops its potentialities through the biological species Homo sapiens and through its de elopment in culture-wholes gi ing rise to arious types of persons and indi iduals. "he acti ity, consciousness and e olution of humanity may be said to build the )psychosphere) and )noosphere) of our planet. "he former 5similar to the )astral plane) of popular occultism6 refers to the psychism, collecti e and indi idual, of cultures and persons. "he latter 5a term de ised by "eithard de Chardin6 refers to the acti ity and e olution of the rational aspect of the human mind. #bo e the psychosphere and noosphere, /udhyar also concei es of a )pneumosphere) 5spiritual sphere6 being actuali&ed by 1leroma beings according to the directions of still higher entities. "he pneumosphere presumably en elops and contains the whole planet. 5,n all cases the term )sphere) may be confusing if one imagines geometrically concentric spheres separate from each other.6

1>. RHYTH&S OF CULTURE AND CI?ILIHATION In 3#ne w#-h -he #/a7e "2 -he ear-h8 1 y%h" 1here and n"" 1here, another new and stri!ing concept which /udhyar presents deals with the relationship between what he calls the 1r"%e "2 %#4#3#5a-#"n and the many culture-wholes which are born, mature, and decay and which bring their cyclic har ests of symbols, institutions, and art forms to the gradual de elopment of the earth%s psychosphere. .or /udhyar, ci ili&ation is a planetary process bringing separate cultures into contact with one another, thereby creating a psychic-cultural ferment into which new potentialities of mind can be released. Hence the process of ci ili&ation refers to the de elopment of the earth%s noosphere. ,n contrast to culture, which is local, e$clusi istic, and anabolic 5Kishnu6, the process of ci ili&ation is global, inclusi e, and 5at least in its early stages and in relation to e$clusi istic and inertial cultural structures6 catabolic-transformati e 5>hi a6. ,t operates by -uantum leaps to release new mental energies, which fecundate and are absorbed by the psychomental substance of a culture-whole. "he noetic function of the culture-whole is to embody the new mental -uality. <ut cultural structures usually de elop such strong inertia that they resist transformation and often per ert or actuali&e only partially the new mental possibilities. "hus, for /udhyar, human cultures cyclically rise and fall and often fail to perform their functional roles, but the all-human process of ci ili&ation continues nonetheless. "he process of ci ili&ation and the process of indi iduali&ation are closely related. ,n one sense, they are two ways of interpreting the same process ' ci ili&ation from a planetary perspecti e? indi iduali&ation from the point of iew of particular cultures and human beings. ,n another sense, the process of indi iduali&ation is stimulated at first by the interaction of ci ili&ation and culture. +hen a culture-whole produces persons with minds sufficiently formed to respond to the principle of indi iduality, the process of ci ili&ation releases what /udhyar calls a new mental "one or ibration, and the process of indi iduali&ation begins to affect both the culture and sensiti e persons. ,n all-human, planetary terms, the beginning of the process of indi iduali&ation can be traced to what :ree! tradition depicts as the 1romethean gift, which /udhyar refers to the beginning of the a ataric process. ,n terms of our present cycle of human de elopment, he relates this turning point to the beginning of what Hindu chronology calls Eali 7uga ' the death of the a atar Erishna 54103 <.C.6. #s the process of ci ili&ation and mental indi iduali&ation seems to operate in L00-year cycles 5and in general according to what theosophists call ibration .i e6, the process of ci ili&ation reached another significant turning point about fi e L00-year cycles later ' the si$th century <.C., the time of 1ythagoras, :autama <uddha, 9ao "&e, and the last of the Moroasters.D ,n the :reece of the si$th century <.C., the new mental ibration too! form in the glorification of reason 5nous6 and the principle of measurement. ,n ,ndia, the <uddha taught the transcendence of the caste system and the power of the human mind to detach itself from the forms of

e$istence that engendered du!!a. .i e L00-year cycles later brings us to the beginning of our own tumultuous century, which so far has seen the intermingling and destruction 5or at least de-structuring6 of all the world%s cultures through two world wars and the technological de elopments that allowed human beings to reali&e the interchangeability of matter and energy and to see the wholeness of the earth-globe from space. "he latter especially has fecundated the human mind and imagination with new possibilities, many of which are concentrated in the terms )transformation) and )transpersonal.)

D 8ther significant turning points in the process of ci ili&ation in the interim are represented by the monotheistic reform of #!hnaton in (gypt and the period of the Gpanishads in ,ndia ' both in the second millennium <.C. *uring the latter, the concept of atman 5the spiritual identity of a human being6 was de eloped and its identity with the uni ersal <rahman was proclaimed? #!hnaton announced the correspondence of the >elf within man with the >undisc.

1.. THE PROCESS OF TRANSFOR&ATION The 1r"%e "2 -ran 2"r/a-#"n reAu#re #nd#4#dua3#5a-#"n a a 2"unda-#"n. ,t is the

process whereby separati e, self-centered indi iduals ' often still bound to or rebelling against their natal cultures, are mostly in a state of disarray and disintegration, their myths, symbols, and images ha ing lost the power to wholesomely integrate the collecti e psychism and their way of life brea!ing down ' reorient their minds and feeling-natures toward an awareness of the primacy of the whole and consecrate themsel es to the ser ice of humanity. "his does not, howe er, mean that they must )sa e the world) or )do good) for others? it means that they must, first, consciously attune themsel es to the performance of their own dharma, on behalf of the greater whole, archetypal Aan, which is trying to contact them. +hile the process of transformation has immense psychological implications, for /udhyar it is essentially an occult process often called )-he Pa-h.) ,t is supported by well-organi&ed 5but historically ignored, materiali&ed, or psychologi&ed6 spiritual and metaphysical forces. ,ts goal is the transindi idual le el ' 1leroma consciousness.

1). TRANSPERSONAL ACTI?ITY 6h#3e 1 y%h"3"7# - and 1h#3" "1her n"w u e -he -er/ =-ran 1er "na3= to refer to e$periences or states of consciousness !ey"nd the usual human range, /udhyar has always used it to refer to the deliberate, focused, and functional action of spiritual forces -hr"u7h a human being. He probably was the first to use the term in (nglish, in 1940 in an article published in the maga&ine The 93a H#4e2 ),nstead of impersonal, let us use another word more telling ' transpersonal. # personal beha ior 5or feeling or thought6 is one rooted in the substance and conditioned form of the personality. # transpersonal beha ior is one starting from the uni ersal, unconditioned self in Aan and using the personality merely as an instrument.) Hence the source of transersonal acti ity may be interpreted as being the spiritual Iuality see!ing to contact an indi idual person? the archetype Aan see!ing to re eal a particular aspect of anthropic potentiality to humanity or to a particular culture-whole through him or her? or the 1leroma see!ing to guide, test, or assist an indi idual or group of indi iduals treading the 1ath of transformation. Holarchically spea!ing, transpersonal acti ity represents a focusing of power from a greater through a lesser whole. .or /udhyar, howe er, transpersonal acti ity is not mere )channelling) or passi e mediumship. .or him, the latter operates primarily at the le el of psychism 5collecti e or indi idual6, while the former must be focused by an indi idual%s well-formed mind if it is to be truly transpersonal. >ymbolically spea!ing, the mind of the true transpersonal agent operates not merely as a pane of glass allowing the passage of diffuse light, but as a clear lens bringing light to a sharp focus. .or while light passing through a window does so relati ely unchanged, light focused through a lens can ignite material. at the focal point. "hus is )light) 5spirit6 concentrated into )heat) 5symbol. of increasing speed of motion and change6 and e entually into the incandescence of the 1leroma state.

1*. THE PROCESS OF DECONDITIONIN9 AND RENE6AL 6hen a @ed h"w he 2ee3 "r wha- he -h#n@ a!"u- 1r" 1e%- ahead 2"r /an@#nd, /udhyar often replies that he is pessimistic in the short run and optimistic in the long run. He was among the first to reali&e that in this century humanity faces a ma@or crisis of transformation on all fronts, but he has no doubt that sooner or later, in one place, century, or culture or another, humanity will meet the challenge ' but the -uality of the transformation and the number of human beings affected positi ely by it could be greatly diminished, depending on how humanity collecti ely responds to circumstances in the ne$t decades. /udhyar%s o erall iew of human cultural de elopment can be e$pressed in dialectical terms2 thesis, antithesis, synthesis. "ribal society ' and all it implies in terms of psychic unanimity and a sense of the sacred ' represents the thesis. +estern indi idualism and the dominance of a highly intellectuali&ed, abstract mind producing and greedily wielding a destructi e technology represent the antithesis. "he synthesis is yet ahead and should incorporate the basic alues of the two preceding stages ' but within a more inclusi e 5planetary . . . and beyond6 frame of reference and within a spirit-oriented consciousness. .or /udhyar, much that is progressi e in society today ' for e$amples attempts to integrate (astern and +estern culture and religion, science and spirituality ' represent stages in a necessary process of de%"nd#-#"n#n7 5)deculturali&ation) or )dis(uropeani&ation)6. <ut deconditioning is only a prelude to transformation and rebirth2 it is not itself renewal. /udhyar%s fer ent hope is that new symbols and images ' in philosophy, psychology, social organi&ation, and the arts ' will e o!e the de elopment of a new mentality2 the mind of wholeness, the mind that )sees) rather than cogitates and argues pro and con, the mind of the >age that allows all life, e ents, and relationships to pass through its structured openness and in so passing ac-uire /ean#n7. "his )new) mentality would also operate as the )cosmogenic mind) able to see the potentialities of and pro@ect order upon the apparent chaos of presentday social and cultural e$istence.

III. RUDHYAR8S INTE9RATION OF EXPERIENCE AND CONCEPTS

1. THE ARTS Rudhyar8 a%-#4#-#e #n -he ar- a3way ha4e !een a 1"n-ane"u , ery personal ' yet transpersonal ' e$pression, unburdened by prolonged technical training or conditioning? and they unselfconsciously e$emplify his philosophy and demonstrate his o erall attitude to life. .or /udhyar, art ' its production and e$perience, has a different function at different stages of cultural de elopment. "he si$ le els of art-acti ity that follow can be adapted to apply to all the arts 5poetry, literature, drama, music, painting, and sculpture6 and correspond to stages in the de elopment of a culture-whole2

1. Ar- a re3ea e "2 1"wer -hr"u7h /a7#%a3 2"r/ Aagical or so-called primiti e art has as its aim the )purposeful release of focali&ed power through an effecti e form in answer to a need.) 1rimiti e art is essentially a means for magical action2 magical ob@ects are functional 5intended to !ill, tame, control, e o!e animals or natural or elemental forces6? they do not aim to be beautiful according to esthetic standards, for culture has not yet de eloped these. '. Ar- a de%"ra-#4e enhan%e/en- "2 4a3ue Not essentially different from magical, but meant to display the s!ill of the ma!er andJor the wealth and taste of the owner? bridge between purely magical-functional art and esthetic art. (. Ar- a e -he-#% enG"y/en- "2 %u3-ura3 2"r/ #rt e$pressing the classical period of a culture? appreciated according to culturally-defined esthetic alues, the main function of which is to re eal the principles of order and proportion that gi e members of the culture a sense of peace, security, or e$altation. ( entually leads to )art for art%s sa!e.) <. Ar- a 1er "na3 e:1re #"n

"he art of a culture%s romantic period? art as autobiography e$pressing and glorifying the sufferings and, more rarely, the triumphs of the indi idual. /omanticism leads to ($pressionism, surrealism, and the many arieties of a ant-garde art, the main function of which is to decondition the consciousness of both artists and art lo ers from conditioned cultural alues and taboos.

+. Ar- a %a-har # and /an-ra/ "2 re!#r-h "he art of a culture in crisis? artists act as agents for catabolic action, e entually destroying what is left of the disintegrating collecti e psychism. ( entually leads to reactionary mo ements ' neoprimiti ism, neoscholasticism, neoclassicism. >. Ar- a I-ran 1er "na3J H#er"1hany #rt as a transcultural factor 5wor!ing through culture but not of culture6 . "his type of art could be called )transcrete) art N that is, meaning )grows through) or is re ealed through its forms. /udhyar also calls it mythopoetic seed art, which pro@ects into the planetary psyche new images to gal ani&e a new consciousness and new culture.

A. POETRY "he following is -uoted from the .oreword of O2 ?#!ran%y and Pea%e 5190;6, an anthology of poems from 1910 to 19032 )Ay poetry was not written with the iew of conforming to a literary tradition and to fit into esthetically appreciable forms. ,t is the -uite spontaneous e$pression of my inner life? it was written in most cases of time of great stress, of challenging, perhaps de astating emotional andJor spiritual e$periences. ,t was meant to e$press and to communicate the fer or and intensity of what psychologists now often call %pea! e$periences% . . . )"he poet Bin the original sense of the :ree! termC is he who acts as %mo er and sha!er% of souls, stimulating his audience to feel more deeply, more totally than their ordinary li es allow . . . He opens new istas, new le els of ision, new depths of relationship ' of lo e, pain or ecstasy. He presents new images, connects in new ways until then distant facets of human e$perience. He e o!es new dawns, e$pands man%s consciousness ' and man%s eagerness to reach into the un!nown.) "he following is paraphrased 5interspersed with -uotations6 from /udhyar%s unpublished autobiography 5198062 1oetry means something different in each period of a culture. ),n the early stages of a culture%s de elopment poetry always has an essentially magical, epic or sacred character. Aantrams and magical or theurgic formulas are the initial sources of what later becomes epic and religious poetry.) #t first )poetry and music are hardly distinguishable.) "he poet is the bard who intones poems 5lin!ed with dramatic gestures6 narrating the culture%s myths and legends. "he poet thus builds and later helps to maintain the collecti e psychism of the culture. 8nly when a culture reaches the /omantic phase of its de elopment does the poet act as an indi idual for whom poetry is a means for %self-e$pression. ,nstead of narrating the li es and deeds of legendary heroes, the poet becomes the central figure whose life, passions, sufferings and @oys poetry re eal. "his self-e$pression, howe er, also means %self-re elation% ' a eiling in symbolic forms what the poet has either e$perienced "r # una!3e -" a%"u-. )"he ma@ority of my poems ha e e$teriori&ed in symbolic words and images what in me had been unable to find manifestation in concrete e eryday li ing and actual interpersonal relationships. "hey re eal potentialities whose actuali&ation was but too often made impossible by the outer circumstances andJor inner pressures of my life. "hey re eal a le el of my inner life which could be made concrete only in symbols rather than in actual physical happenings.) )"he reason for this is far more basic than one initially might thin! . . . # great many human beings . . . succeed relati ely well in actuali&ing their birth potential, because the latter fits

rather smoothly into the collecti e framewor! of family, culture, and religion . . . ,n times of transition between historical cycles and under special circumstances . . . other indi iduals are born with a far aster potential of being than can be actuali&ed at the time and in the place they were born. +e say that they are %ahead of their times, % pioneers of a future type of consciousness and interpersonal relationship. "he result is that they face the nearimpossibility of actuali&ing their inner potential ' their dharma, their essential being. #s they are so often unable to resol e the tension of the polar forces within their personality in terms of actual and fulfilling e$periences, they are dri en by an inner power to produce a liberating solution at the symbolic le el of literature or of another artistic or conceptformulating acti ity. )# culture ha ing reached the last stage of its de elopment need such indi iduals. ,n a ery real sense, their frustrations and apparent failures at the le el of actual sociocultural happenings are the ery roots of their spiritual successes as transformati e agents. "hrough their attempts to pro ide concrete e$istential solutions to their actually insoluble inner tensions ... they create poems, music, paintings, etc., gi ing symbolic forms to future sociocultural processes. "hey thus release eed "2 2u-ur#-y ' archetypes that e entually will become the paradigms of a new society andJor culture.)

,. LITERATURE /udhyar%s two main no els are Ran#a 5written in 1939 but not published until 19;=6 and Re-urn 2r"/ N"0Re-urn 5written in 19L4 but not published until 19;462 Ran#a is the )epic narrati e) of a woman%s life, from )passionate spring) through )spiritual flowering) and the )sacrifice of the seed) 5-uoted are the subtitles of the boo!%s three sections or )mo ements)6. Ran#a was written during three intense wee!s in Chicago in Fanuary 1939. ,t incorporates e$periences /udhyar had in Carmel and in Hollywood%s motion picture world N he had been an e$tra and bit player in silent and early sound pictures. "he plot is centered around magnified features in which are telescoped and integrated features of people he had !nown? as he wrote it he intuited that he was on the threshold of a new period of his life N he met the woman who became his first wife shortly thereafter. "hese personal e$periences and memories are magnified into archetypal images operating within an e-ually archetypal plot2 the inter-and-intrapersonal struggle between forces of light and dar!ness, resol ed by the redeeming sacrifice. "o gi e the narrati e an epic -uality, /udhyar used the de ice of poetic stan&as with repeated lines? the stan&as become longer as the action de elops, gradually coalescing into prose paragraphs N but the poetic de ice returns at the end. Re-urn 2r"/ N"0Re-urn is a metaphysical science fiction no el. ,t is set in the twentysecond century, on earth and in intergalactic and )interincarnational) space. ,t wea es together the drama of a global crisis, an intense story of transpersonal lo e, and a presentation of an esoteric concept of space and the possibility of integral e$istence beyond physical death. Common to both no els are heroic, spiritually-oriented female protagonists whose spiritual triumphs and failures are portrayed sympathetically, and the redempti e power of unselfish, transpersonal lo e. Aany young women ha e especially identified with /ania, and a professor of literature once commented that it read as if it had been written by C. :. Fung, A. (sther Harding, and *. H. 9awrence N then rewritten by Aadame <la ats!yO #ttempts ha e been made to ma!e feature films of both no els. Re-urn 2r"/ N"0Re-urn was especially considered after the phenomenal success of )>tar +ars,) but as there seemed no possibility of ma!ing a commercially iable film without losing the wor!%s essential -ualities, the pro@ect was stopped.

C. &USIC "here was absolutely no musical 5or artistic or literary6 precedence for /udhyar%s creati ity in his family bac!ground ' a relati ely well-to-do middle class 1arisian family. He recei ed early lessons in piano and solfege with distaste, and they soon were stopped due to lifethreatening illness. <ut playing piano, reading orchestral scores, impro ising, and composing came naturally to him 5perhaps be-ueathed by a )predecessor) in relation to the >oul .ield6. His first e$periences of orchestral music fascinated him. He intuited that *ebussy and his music were representati e of the closing 5)autumnal)6 phase of (uropean culture. 8ut of this intuition came his first boo!, )Claude *ebussy and the Cycle of Ausical Ci ili&ation,) which he wrote at the age of si$teen. # re ised ersion of the first part of it ' sans philosophy ' was published by *urand, *ebussy%s publisher, along with /udhyar%s first three piano compositions 519106. Ausic pro ided the means for /udhyar to come to #merica ' a performance of an ultramodern type of multimedia presentation 5dance, music, light, color, incense6, for which /udhyar had written the orchestral music, was gi en at the Aetropolitan 8pera in New 7or! in #pril 191;. <ut it was too far ahead of its time to arouse appreciation and understanding, and it was eclipsed by #merica%s entrance into +orld +ar ,, which was announced the ery night the performance was gi en. /udhyar%s music is composed at the piano, unintellectually and without attention to preconcei ed forms, patterns of de elopment, or rules. ,t is )essentially the e$teriori&ation of inner e$periences and states of consciousness and feelings. ,t is sub@ecti e rather than the de elopment of ob@ecti e and intellectually analy&able patterns conditioned by our culture.) ,ts )only purpose ' if one can really spea! of %purpose% in such a conte$t ' has been to stir people, to remo e emotional and traditional obstacles, an-uish psychic stagnation and set psyches, souls or minds free to be fully, eagerly, intensely themsel es, regardless of what parents and society forced them to be.) /udhyar stresses that in composing music he is not, li!e so many other composers past and present, fashioning or contri ing musical )ob@ects.) .or him, music is and should be the e$teriori&ation in tone of an inner life ' the flow of life 5or in ,ra 1rogoff%s sense, the psyche6 itself. ,n his writings on music, /udhyar has dealt with, among others, the following themes2 1. 1rimordially, >ound 5with a capital >6 is an inaudible anahatta in >ans!rit, creati e, metaphysical force that precipitates 5as it were6 the di ine ,dea of a uni erse into ob@ecti e material manifestation. ,t has essentially a )descending) mo ement to which matter resonates by producing ascending progressions of audible sounds 5the

harmonic series of fundamental and o ertones modified by the timbre or characteristic tone--uality of particular instruments or relating bodies6. 3. Ausic, on the other hand, is an art2 the organi&ation of sounds a particular culture de elops. +hat is acceptable in music therefore aries from culture to culture and from stage to stage in a culture%s de elopment. )"he historical de elopment of music follows and can be understood only in terms of the unfoldment of the human mind, which builds the systems of organi&ation gi ing stable structures to the sounds the people of any culture need for communicating their collecti e needs and responses. "hus, for /udhyar, music is a culturally-conditioned language for communication at the psychic le el ' the le el of the culture%s collecti e psychism. 9ong before 8riental music was acceptable to +estern musicians and musicologists ' they called it )barbaric noise) ' /udhyar stressed that 8riental music was as alid and ser es the same function in 8riental cultures as +estern music does in +estern cultures. "he -uestion of whether music can e er be a truly uni ersal language is, for /udhyar, an open -uestion, depending upon how cultures and minds respond to the new mental ibrations of the all-human process of ci ili&ation. 4. Notes ersus "ones2 .or /udhyar, the tonality-dominated notes of +estern music are abstract entities ha ing musical meaning only in relation to one another? as they can be transposed or played on a ariety of instruments without altering their musical meaning, they do not refer to the e$perience of actual, particular sounds. Aoreo er, in the +est music resides more in the written score than in the actual e$perience of hearing it. +estern musical wor!s are )ob@ects) whose formal structures and de elopmental patterns are to be appreciated more by the eyes and intellect than by the ears and psyche. =. n early tribal societies, on the other hand, tones were used for magical purposes ' that is, for the transmission of will and the sub@ugation of biological energies. Notes and inter als were not )spatiali&ed) by being written down, but were dealt with instincti ely and psychically. L. ,n the early magical use of tones, sonic progressions 5what we call )scales)6 were felt to descend 5that is, to proceed naturally from high to low pitch6. "his use of tones by early peoples reflected the )descent) of inaudible >ound in the cosmogenic process. "he great e olutionary change in human consciousness that occurred in the si$th and fifth centuries <.C. had its parallel in music in the re ersal of musical consciousness2 the )natural) way of producing and hearing sound switched from being descending to being ascending. "his change probably was implied in and spread by the 1ythagorean use of the monochord as a didactic instrument. ,n using

the monochord, 1ythagoras was attempting to demonstrate the operation of impersonal, metabiological principles of number and form as the foundation of e$istence. His teachings and reform in :reece paralleled the acti ity of his contemporary, :autama <uddha, in ,ndia ' and both were manifestations of the release of a new mental ibration spurring the process of indi iduali&ation. 0. +estern tonality de eloped on the foundation of the measurement of e$act fre-uencies of sounds and inter als, a written musical notation )spatiali&ing) music, and polyphony ' all of which are products of the !ind of intellectual mind de eloping in the +est since the si$th century <. C. 1olyphony paralleled the acceleration of the process of indi iduali&ation in (uropean culture2 whereas tribal peoples e$press their psychic unanimity by singing )as of one oice,) the members of a society affected by the process of indi iduali&ation feel mo ed to e$press their indi idual differences in multiple melodic lines. "onality became necessary to integrate this centrifugal !ind of music. ;. "onality is the musical e-ui alent of the autocratic rule of the !ing 5the tonic6, his prime minister 5the dominant6, and a bureaucracy that measures and enforces relationships within the whole. ,n a pluralistic (uropean culture, the music of which consists of abstract notes, it substitutes for the psychic power of integration what once was inherent in se-uences of communicati e tones. 8. "he tonality-system had to be transcended sooner or later, and late /omantic wor!s 5for e$ample, the late wor!s of .ran& 9is&t6 pushed the structure to its limits. "he process of transcending tonality in music parallels what /udhyar calls the )deculturali&ation) and )dis-(uropeani&ation) of +estern consciousness. .our composers of the late nineteenth and early twentieth century were central to this process2 >criabin, by trying to pour a mystical consciousness into old forms and instruments? >atie, by spoofing musical con entions and thereby becoming the precursor of *adaism and the anarchic type of a ant-garde? >tra ins!y, by stunning the (uropean aristocracy with the neoprimiti ism of his )/ite of >pring,) thereby opening the possibility of a renewed sacromagical use of sound 5but, frightened by the primal power of what he had released, he sought refuge in retreat ' neoclassicism6? and >choenberg, by abandoning tonality altogether 5but he replaced it with other rigid intellectual rules that were, for /udhyar, )li!e substituting totalitarianism to the di ine right of !ings) . 9. 8f the arious trends of a ant-garde music de eloped since +orld +ar ,, /udhyar belie es that most are a continuation of the cathartic, catabolic process of deconditioning. <ut, for him, deconditioning and se erance from the past are necessary before any significant rebirth or transformation can occur, and he feels the

same way about most trends in contemporary society. "he current )minimalism) in a ant-garde music, especially )meditation music) composed of simple, highly repetiti e statements simulating ancient magical practices ' ha ing been strongly influenced by its composers% e$periences of psychedelic drugs and 8riental philosophies and practices 5often highly modified for +estern consumption6, also represents mainly a deconditioning process. >ince young composers opposed to the materialism of +estern culture ha e to face the difficult problem of ha ing their wor!s performed by highly paid professional musicians, they often resort to electronic instruments ' products of the ery technological mentality they decry ' the actual tones of which sound, to /udhyar, hollow and de oid of a human, e$pressi e, or ensouling -uality. 8n the other hand, while the actual tones produced by some composer- musicians wor!ing with acoustically resonant instruments 5gongs or bells, for e$ample6 ha e this ensouling -uality and beauty, the organi&ation of sounds into music lac!s cohesion and inspiration and often banali&es the tones used. 10. .or /udhyar, any truly significant rebirth or transformation in music must integrate within a broader, more inclusi e frame of reference and organi&ed consciousness alues of both non-+estern, sacromagical music and features of the +estern mental approach based on proportion and form. Needed for the de elopment of a new musical consciousness and thus a truly new music are2 a new sense of musical space paralleling a new philosophical and metaphysical understanding of space2 space as fulness of being rather than space as an empty container in which unrelated material entities act and react according to )natural laws)? a renewed sense of the sacred in sound? a new sense of )holistic resonance) of actual tones? a new sense of organi&ation in music.

11. Consonant ersus *issonant Harmony2 >ince 193L /udhyar has spo!en )of the difference between consonant and dissonant harmony, a distinction which applies not only to music, but to all types of relationships. , spo!e therefore of the Consonant and *issonant 8rders of relationships. )+hile the Consonant 8rder finds its unifying principle in a unity of origin 5the fundamental tone, No. 16, the *issonant 8rder e$periences unity 5or rather, /u3-#0 un#-y6 in the cooperati e association of e-ual entities, each with a different character. ,n terms of social organi&ation, the Consonant 8rder manifests as the

tribal order, spiritually, if not biologically, rooted in a common :reat #ncestor who li ed in a more or less mythical 1a -? the *issonant 8rder refers to the true democratic Bor companionateC order in which indi iduals who are basically different and e-ual come together in order to wor! out a common purpose to be fulfilled in the 2u-ure. )# typically consonant, tonal music is ruled by the tonic and the dominant, @ust as ancient monarchies were ruled by the !ing and the prime minister . . . ( erything in the realm theoretically belonged to the !ing, and all de elopments followed a formalistic principle embodying ariations on a root unity. "he emphasis was on loo!ing bac! to the original one. )"he dissonant approach to music, to society, and to human e$istence in general mo es in an opposite direction. Gnity is not gi en, it is to be made in the consciousness of the auditors. 9ife and music constitute, from this point of iew, a problem of integration. 8ne can still spea! of a unity of origin in a metaphysical or occult sense, but this dissonant approach is e$istential in that it deals with what e$ists now ' that is, with separate indi iduals engaged today in a ast process of a global. harmoni&ation, indi iduals see!ing to organi&e their differences, so as to reach a state of all-inclusi e integration, a state of plenitude.) /ecently, /udhyar has begun to thin! about substituting the term )transsonant) for dissonant, to e o!e the possibility of a dissonant, highly resonant sound acting as a ehicle -hr"u7h wh#%h inspiriting meaning could be transmitted. Aore than new de elopments in composition, performance techni-ue, or instruments, howe er, a transsonant use of sound would depend primarily on the le el of consciousness of the composer-performer and the hearers. 13. +hile /udhyar has written orchestral and chamber music, he has composed mainly for the piano, pioneering a techni-ue which he calls )orchestral pianism,) in which the total resonance of tone produced is more significant than separate notes and formal articulation. .or him, the basic sonic material produced by a piano comes from the )holistic resonance) of its entire sounding board rather than from the separate ibrations of its strings. Aoreo er, for him, the )physical world of human e$perience is not unli!e an immense sounding board? and the sounding board of a piano is the best illustration or symbol afforded by +estern music, because the se en octa es of the symboli&e the normal e$tension of our practically usable musical space.) .or /udhyar, it is significant that one person at the piano can )directly manipulate the . . . whole musical space to which human beings can respond,) and can )fecundate) it with his or her creati e will and indi iduali&ed psychism. "his act of fecundation parallels in human e$perience the descending acti ity of cosmogenic 5inaudible6 >ound2 the creati e will and emotions of the performer impact the !eys

of the piano, and the resonant material of the piano%s sounding board produces audible tone carrying the )message) of the creati e intent.

D. PAINTIN9 /udhyar began to paint in >anta .e, New Ae$ico, in 1948 5age =46. #t the time, his musical acti ity had been completely stopped 5mostly because he )strenuously opposed) neoclassicism in music, and a group of influential neoclassical musicians controlled the )musical scene) in terms of performances, grants, and commissions ' and because the :reat *epression and the graduated income ta$ discouraged wealthy patrons from supporting independent creati e artists as they pre iously had6. He found himself among painters, participating in discussions concerning art, the attitude of the artist, the alue of techni-ue, the relation of esthetics to spirituality, and so on. He felt he should demonstrate in practice some of the points he had made in these discussions. "he following is -uoted from his unpublished autobiography 5198062 )8ne of them was my belief that a truly creati e artist should be able to create significant and original ' e en if not technically masterful ' wor!s in any art . . . # period of familiari&ation with the materials used in the new art, and particularly of establishing reliable muscular connections through the ner es between the brain centers and the hand used in the creati e process, would ob iously be needed? yet any material can be %inspirited% by the same creati e power acting -hr"u7h the creati e person and his or her physical body . . . ),n cultural periods where a %style% ' a collecti e social factor ' is a more or less inescapable reality, and any budding artist must become subser ient to its dictates, which he dare alter somewhat only after he is established and e en then at his ris! and peril, the situation is different. <ut ' and this is the essential theme of my life-wor! and destiny ' we are not in such a period of collecti e style today, or rather we should not be . . . +e are in a %seed period% in which the supreme function of any really creati e person is to be a %prophet,% promethean spirit, not merely modifying the old "radition a little, but starting from an almost totally different basis of consciousness. "he artist should be reborn in a new world of feeling, thin!ing, seeing, and hearing. +hat is demanded of art 5and of philosophy and religion as well6 is a new perspecti e on e$istence. "he creati e person should become a lens through which new symbols can condense, focusing a new sense of reality in concrete form. # new %language% of forms and alues thus can, should, and must be built . . . )>trictly representational painting . . . reduces to two-dimensional space the physical reality of ob@ects and persons our senses and mind interpret as three-dimensional, using the principle of perspecti e and the direction of light and shadows to produce the appearance of concreteness. <ut as Eandins!y . . . well understood, this appearance is only an %illusion.% "hus, he said, representati e paintings are in fact %abstractions. % "his is why he spo!e of his non-representati e painting as %concrete art.% >uch an art does not try to mirror on a flat surface what we e$perience normally in depth? concrete art simply produces concrete ob@ects ' paintings ' which do not pretend to e$ist in anything other than two-dimensional space. "hey are truly creations, not merely interpretations.

), soon became aware that the proper term to characteri&e my paintings was -ran %re-e art, because they were not ob@ects ha ing meaning in themsel es as much as forms translucent to the light of meaning. "he word %transcrete% is made of the 9atin roots trans 5through6 and %re %ere 5to grow6. Aeaning grows out of the transcrete form as a plant grows out of a seed. "he term, diaphanous, could also be used, because the forms in my paintings are 5or at least purport to be6 re elations of a transcendent -uality or archetype of being . . . )"he problem one faces in dealing with such an approach to creati ity deals with the part which the mind and the personal ego of the artist plays in the creati e process2 *oes the process begin with the artist%s emotional reactions or desire for success, etc. , or has it its source at a deeper le el transcending the personalityH #s creati e acti ity deals with materials 5brushes, paint, pencils, can as, paper, etc.6, the ego, ha ing learned to deal with earth-materials and e eryday circumstances ' for this is its function ' is needed to watch o er and guide what is ta!ing place between the hand and the materials it also should ha e ac-uired certain consciously accepted principles of balance and cyclic structure which can . . . be guiding elements which, for e$ample, may suggest when the de elopment can be best concluded or how a certain emphasis could be made stronger by a compensating factor. <ut the ego should not cause the creati e act to happen. ,f it starts the process ' for one reason or another 5and the ego has so many %reasons% and often rationali&ationsO6 ' it may find itself e entually pushed aside and %the real thing% beginning, entirely changing what it thought it had started. ,f the ego is not pushed aside, then this %real thing% does not happen. "he art- wor! may still be %interesting, % but it lac!s the 1"wer "2 e4"%a-#"n which is, to me, the essential re-uisite of true art.) .or /udhyar, )the power of e ocation) means that art must )release in concrete and significant forms -he 1"wer -ha- %rea-e a %u3-ure. ,t must pro@ect the %prime symbols, %new istas in understanding, a new sense of reality . . . a new ision of man%s essential purposes. <y %significant forms,% therefore, , do not mean form as the solution of merely esthetical problems of organi&ation of lines, patterns, colors, spaces. .orm as an end in itself, and art for art%s sa!e, refers to the realm of de%"ra-#4e art. "o me, great and ital art, instead, is always e4"%a-#4e art.) ),t does not seem important to me that people seeing my paintings should !now what , felt, why and how , produced them. "he essential thing is the iewers% response ' what the paintings d" -" -he/, what arises in them as a result of their seeing the paintings, of their re3a-#"n h#1 with the painting. ,t is, , belie e, a matter of relationship2 %something% in the painting meets %something% in the spectator? what is important is the character and -uality of this meeting. )#t least thirty-fi e years after , painted my most significant paintings, a new generation has responded Bwarmly to my writings and music. <ut these same youths, while impressed, are often pu&&led by my paintings.C , am repeatedly as!ed what the paintings mean, how the e ident symbols in them are to be understood. "he onloo!er%s mind today is often

con ersant with the precise, intellectually formulated and listed meanings gi en to specific symbols, either in .reudian or Fungian psychologies or in the clearly catalogued teachings of #sian, Eabbalistic or >ufi philosophies . . . )+hen facing my paintings, a person%s reaction is often that , must ha e used such geometrical or biologically suggesti e symbols deliberately, !nowing e$actly why , used them. 1eople fre-uently are shoc!ed when , tell them that , did not ha e precise intentions and did not thin! of traditional meanings. "hen they often want to spea! of %the unconscious% ' my personal unconscious or the %collecti e unconscious% with its @ungian archetypes ' guiding my hand in a psychological sense. ,f the onloo!ers are ... interested in occult symbolism or metaphysics, the interpretations they gi e in most instances seem strange to me. B"heyC seem not to see what in se eral of my paintings or drawings is rather clearly an archetypal structure based on the interplay of forces within the human body. "his has been BespeciallyC the case BwithC )Creati e Aan,) )Aeditation on 1ower)...or )# atar.) ),n my large pencil- drawing, )"he #lchemist,) centers and currents of energy are clearly e o!ed by cur ing lines and geometrical forms. <ut persons familiar with the places and symbolical shapes of the cha!ras in the "antric occultism of ,ndia and "ibet ha e been pu&&led by what , ha e drawn, because the lines and forms are not in their traditional places in what is clearly a person in profile sitting with a raised !nee and holding an alchemical lamp. "hey are e en more pu&&led if , tell them that they should forget the traditional system of !nowledge and simply try to e:1er#en%e the drawing and allow it to spea! to them and communicate a %mystery% which perhaps transcends or has meaning besides the traditional !nowledge.)

'. ASTROLO9Y #ny person ha ing the possibility of wor!ing, consciously or unconsciously, at whate er le el, as an agent for sociocultural transformation has somehow to establish an effecti e relation with some de eloping trend in the society whose collecti e or group consciousness is to be transformed. +hile the fields of music and the philosophy of culture were the first in which /udhyar demonstrated his transformati e ision, when he came to #merica 5No ember 1910 to New 7or!, Fanuary 1930 to 9os #ngeles6, these fields were most unde eloped, and the response to his re olutionary ideas was minimal. #fter 1943, /udhyar%s acti ity in the field of astrology, which barely e$isted in #merica at the time, became the means to establish the necessary contact with a potentially large #merican public. "his contact was made possible by 1aul Clancy, who offered to /udhyar the pages of his new maga&ine #merican #strology, which soon became successful. Clancy ga e /udhyar carte blanche to use the maga&ine as a channel for his astrological reform along psychospiritual and philosophical lines. /udhyar had learned the principles and techni-ues of traditional astrology in 1930-31, at the head-uarters of the "heosophical >ociety at Erotona. He had come there to write scenic music for the 1ilgrimage 1lay depicting the life of Christ, and it was there that he came in close contact with theosophical and, in general, occult doctrines. "he boo!s on astrology he read were mostly by #lan 9eo and >epharial, both of whom were theosophists trying to re i e classical (uropean astrology in (ngland, and by the /osicrucian, Aa$ Heindl. ,n 1941, the mimeographed courses on astrology written by the philosopher-occultist Aarc (dmund Fones for his small e$perimental group, the >abian #ssembly 5of which /udhyar was ne er a member6, made him aware of new possibilities for astrology. ,n 1943 and 1944, his reading of the first translated boo!s of the psychologist C. :. Fung, of Holism and ( olution by the philosopher-statesman Fan >muts, and wor!s on the new (insteinian physics, spar!ed in his mind the idea of integrating astrology and depthpsychology in terms of the holistic approach emerging in philosophy and atomic physics. ,n relation to his theosophical and metaphysical studies, he reali&ed that astrology could ser e as a lin! between the cosmic and the psychological. ,n relation to depth-psychology, which dealt with the contents of the psyche, a reformulated astrology could re eal the basic structure of a person%s personality and life. "he :reat *epression 5which made it impossible for him to continue gi ing lecture-recitals at the homes of patrons of the arts6 and the practical responsibilities of his marriage in 1940 made 1aul Clancy%s offer to publish monthly articles in #merican #strology still more important. #lice <ailey%s subse-uent offer to publish /udhyar%s first large treatise on astrology, The A -r"3"7y "2 Per "na3#-y519406, and New &an #"n 2"r New &en 519486 added e en more weight to his new enterprise. *uring the ne$t forty years, /udhyar published se eral articles each month, not only in #merican #strology, where he filled a section entitled )1sychological #strology,) but also

5after 19496 in Horoscope, +orld #strology, Current #strology, "he #strologer, and others. >ome of these articles were published under the pseudonyms .rancis F. /amsay and *aniel Aorison, so as to a oid ha ing too many articles by the same author in one issue of a maga&ine. ,n all, /udhyar wrote about a thousand articles, of which an estimated -uarter of a trillion copies were printed and circulated. "he basic ideas /udhyar outlined in his articles e entually were incorporated into twenty boo!s on astrology, which are now being translated into si$ languages. #lmost singlehandedly, he has reformulated astrology in the twentieth century. +hile many ideas he was the first to formulate ha e now become integral to modern astrological thin!ing, many also ha e become materiali&ed, )pop-psychologi&ed,) or banali&ed by being only partly understood or ta!en out of conte$t, and many recent students of astrology may be unaware of their origin. Ne ertheless, the popularity of his astrological ideas continues to grow in #merica and abroad ' as well as recognition of him as a philosopher with a new cosmic as well as psychological ision. "echnical and specific interpreti e matters aside, /udhyar has stressed the following themes, among others, in astrology2 1. "he function of astrology in all ancient cultures has been to answer man%s most basic need ' the need to feel secure by seeing order in e$istence. 8r, one could also say, that the perception of celestial order confirms man%s innate belief that there is order in e$istence. ,n either case, the perception of celestial order 5astrology6 has been the basis of all culture, religion, and science. 3. +hy the re i al of interest in astrology2 "he two basic frames of reference for order and security in (uro-#merican culture are science and religion. /eacting against and compensating for centuries of religious dogmatism, the modern mind has become, both, per aded by glamour and illusions concerning science and disillusioned with it. "his is because of the spectacular success of science and its technology%s dismal failure to ma!e life more secure. )No wonder then that distraught members of an e-ually chaotic society increasingly turn to ancient concepts of order and security.) 4. /udhyar does not, howe er, see the re i al of interest in astrology as "n3y a return to ancient concepts. He sees )a -ran 2"r/ed astrology as a door into a future realm of understanding order and feeling secure . . . Ay ultimate aim in reformulating astrology has not been to help people using or studying astrology feel secure by a4"#d#n7 the unpredictable and traumatic. ,t has been to transform the search for a static !ind of security-by-a oidance into a search for a dynamic !ind of security that can be achie ed only through under -and#n7 the place and meaning of the cathartic and transformati e in human life.)

=. "here is no one thing called #strology 5with a capital #6. "here are and ha e been many astrologies, each representing the !ind of order a particular culture sees in celestial motions, the !ind of relationship the culture formulates between hea en and earth. "he !ind of order and security astrology can pro ide today is y/!"3#% and h"3ar%h#%. /udhyar does not rely upon theories of planetary )influences) or )energies) to @ustify astrology, but belie es that our culture%s perceptions of celestial order ' the solar system ' is for us a symbol of the greater whole in which we )li e, mo e, and ha e our being.) >igns of the &odiac, planets, aspects 5that is, angular relationships between planets6, houses of the horoscope, and so on are all symbols deri ed from our culture%s astronomical facts of celestial motions? they symboli&e basic principles and functional acti ities that operate e erywhere according to parallel or corresponding rhythms ' in the s!y, in human collecti ities, in the li es of indi idual persons. ,n other words, whate er has ordered and organi&ed the solar system and the motions of the planets also orders processes of e$istence on earth. .or /udhyar, astrology is a y/!"3#% 3an7ua7e wherein a part 5or lesser whole ' a person6 can read the )message) of the greater whole writ large. L. .or a particular person, this celestial message is symboli&ed by his or her horoscope ' a map of the celestial situation at the e$act time, from the perspecti e of the particular place, of the newborn%s first breath. "his first breath symbolically and e$istentially unites the newborn with the whole biosphere ' air being the element that, circulating rapidly around the whole planet, is breathed by all li ing creatures. "he birth-chart is essentially a symbol of the need of the greater whole in potential answer to which one%s birth occurred. ,t is one%s )celestial name,) one%s dharma or truth-of-being, what one is born for. /udhyar%s approach to astrology is thus 1ur1" #4e rather than merely de %r#1-#4e2 it aims at helping human beings fulfill the purpose for which they were born. Nothing in a birth-chart, transits, or progressions 5actual and symbolic celestial motions after birth6 is in itself )good) or )bad,) )fortunate) or )unfortunate. ) ( erything astrological and e$istential is what it is because it need to be that way. #strological symbols re eal structural, not e$istential !nowledge. 1rogressions and transits are li!e cloc!s and calendars2 they symboli&e the passage of time and mar! its structural di isions or turning points? they do not ma!e things happen. ,n relation to actual e ents and periods of life, they symboli&e particular functional acti ities or life-themes and thus re eal 5)re- eil)6 the /ean#n7 of the e ent or period. "hey do not indicate precisely what will happen.

0. /udhyar was probably the first to stress the astrologer%s psychological responsibility to the client2 the astrologer should function neither as oracle nor @udge, but as a )consultant) to the client, bearing in mind the psychological implications of predictions 5)good) or )bad)6 or pronouncements. "he astrologer%s main aim should be to help the client under -and the meaning of his or her situation, of what has happened in the past, and how all e$periences and e ents can be seen as phases of a process from birth to death. ;. ,n order to clarify his approach and differentiate it from others, /udhyar has called it by arious names2 Har/"n#% a -r"3"7y was used mainly in the 1940s and %=0s "he term was meant to show that astrology could re eal the )harmony of the whole person.) ,t saw the birthchart as a formula for integrating the arious aspects and functions of the personality for ma$imum intensity and fulfillment in li ing. Per "n0%en-ered a -r"3"7y ' "his term was used in the late 1900s in contrast to )e ent-oriented) astrology. ,t was meant to e o!e the idea that, essentially, e ents do not happen to persons, persons happen to e ents ' that is, the meaning a person gi es to an e ent, and the response he or she ma!es to it, are more important than the specific nature of the e ent itself. Hu/an# -#% a -r"3"7y ' "his term was used also in the late 1900s to show that /udhyar saw his approach to astrology in similar relation to the field of astrology as humanistic psychology was to the field of psychology. Humanistic psychology was a )third force) or alternati e to .reudian psychoanalysis on one hand and statistical, e$perimental beha iorism on the other. /udhyar%s humanistic astrology was also a )third force,) an alternati e to both the traditional, predicti e 5fortune-telling6 approach and a newly de eloping approach endea oring to @ustify astrology statistically and to practice it according to statistical findings. 8. #strology and statistics2 >tatistics deal only with large groups and ha e no bearing on indi iduals. :i en the premise that in ;L out of 100 cases, astrological factor P produces or is associated with 7 situation, an astrologer dealing with a particular client has no reason to assume that the client will be one of the ;LQ rather than one of the 3LQ. 9. #strology, academic )respectability,) and licensing2 ),n a field remar!able for its multiplicity of doctrines, none of which can be pro en solely alid ' for alidity depends as much on the le el of consciousness and the

attitude of the client as on the technical !nowledge of the astrologer ' the possibility for some group to politically dominate the entire field is e ident B i&. the #A# in medicineC . . . 8b iously, many astrologers are not fit to affect the li es of their clients . . . <ut passing a state e$amination would not pro e their ability to deal constructi ely with the multitude of psychological problems with which their clients may confront them.) ),f popular and scientifically-oriented astrology today represent a %mainstream,% then Bthe astrologyC , ha e en isioned would be its %counterculture. % ,t was meant as a challenge to the ordinary popular type of astrology to accept co-e$istence with a %cosmopsychology% which is but part of a far wider mo ement of cultural and social transformation. #n astrology taught in colleges, but di orced from such a mo ement and mainly intent on the de elopment of a professionalism supported by national or state regulations would ha e, in my opinion, little meaning in the present world-crisis ' a crisis of consciousness.) 10. Tran 1er "na3 a -r"3"7y: 9i!e the pioneers of the humanistic mo ement in psychology, /udhyar ac!nowledged the limitations and omissions of a strictly humanistic approach to astrology. #lthough he had used the term transpersonal in 1940, he did not write specifically about transpersonal astrology until the early 19;0s. 9ong before, howe er, whene er he wrote or spo!e about the trans->aturnian planets, Granus, Neptune, and 1luto ' whose )influences) con entional astrologers characteri&ed as )malefic) ' /udhyar spo!e about them as symbols of transformation, of going beyond the safe, secure realm of sociocultural con ention and tradition and the circumference of indi idual selfbood 5frames of reference symboli&ed by >aturn6. "ranspersonal astrology addresses itself to the needs of indi iduals who reali&e that mere satisfaction ' the growth and fulfillment of their indi iduality at a strictly personal or cultural le el ' is not an end in itself. +e usually thin! we are acting futureward when we try to actuali&e our birthpotentials, but what is actuali&ed is mainly a prolongation, and usually only a superficially modified repetition, of our genetic and sociocultural past. "he possibility of reaching a transindi idual le el forces us to choose between allegiance to a past we see! to fulfill in our own personal way and a future e olutionary state re-uiring radical transformation. +hile a person-centered or humanistic approach is a tool for helping a person de elop his or her birth-potentials 5including the potentiality for indi iduali&ed selfhood6 harmoniously along socioculturally acceptable lines, transpersonal astrology tries to e o!e for the indi idual eager for self-transcendence the possibility of u #n7 e ery circumstance, e ent, tension, and crisis as a means to o ercome the inertia of his or her past, of social and mental habits, and abo e all, of the resistance

of the ),) 5the principle of indi iduality6 to anything that would undermine its centrali&ing and controlling authority ' that is, a radical transformation based on the reali&ation that the ),) is a functional part of a much greater whole. >uch a reali&ation should form the foundation, not so much for a )gi ing up) of the ),,) but for the self-consecration of the ),) to the performance of its dharma within and on behalf of the greater whole. "ranspersonal astrology is not )esoteric astrology,) nor is it based on some sort of )soul chart.) "he same birthchart is the foundation for both a humanistic and transpersonal interpretation. ,t represents what a human organism starts from, the )gi ens) of his or her life. :enerically, the human being has the possibility of becoming a person 5sociocultural le el6, then a self-actuali&ing, autonomous indi idual, and e entually of growing beyond the state of strictly indi idual selfhood. "he birth-chart is actually a )snapshot) of the state of the solar system 5seen from a particular place on earth6 at the time a human being is born. ,t is a moment in an immense continuum of acti ity in ol ing all celestial factors and implying both the historical past and future momentum of their mo ements. 9i!ewise, a human being is also a small area of space in the midst of the immense wa e which is the e olution of man!ind. ,t is an area into which a ast number of ancestral and sociocultural currents of psychic, mental, and spiritual forces con erge. "he humanistic approach concentrates on this con ergence of factors shown by the birth-chart as a formula for personality integration and fulfillment. "he transpersonal approach concentrates on the dynamic process of transformation implied in the birth-chart and its future mo ement 5progressions6. "he humanistic approach concentrates on hori&ontal relationships 5relationships between entities operating at the same le el ' one%s ancestors and family Bbiological le elC? peers, associates, friends, lo ers, spouses, and so on Bsociocultural or indi idual le elC. "he transpersonal approach, on the other hand, concentrates on ertical relationships ' that is, on the relationship between an indi idual 5lesser whole6 and the greater whole 5in on sense humanity and the planet earth, in another the spiritual Iuality and the >oul .ield6. 11. "ranspersonal astrology and the transmutation of !arma into dharma2 Earma represents the inertia of past patterns and currents of energies in terms of one%s ancestors and genetic bac!ground 5biological le el6 in terms of the past of one%s society and culture 5sociocultural le el6 in terms of one%s past decisions and actions 5indi idual le el6 in terms of the relati e successes or failures of one%s predecessor personalities in relation to the >oul .ield 5transindi idual le el6

*harma represents the potential meaning and purpose the greater whole 5humanity or the >oul .ield6 has in ested in the birth of a new human being. ,t is what the newborn could do for humanity and what it will help him or her to do, if help is possible. "he inertia of !arma, howe er, may force merely a repetition of old patterns. >uch a repetition would be almost ine itable if there were no possibility of the greater whole deliberately interacting with the lesser whole, the human being. "he transpersonal way is that path on which !arma is transmutated into dharma2 the inertia of the indi idual%s past is used to fulfill a need of humanity. #long that way, crises ser e to challenge the indi idual to stop acting as a creature of the past and to become a creator of the future ' or rather, to become a focusing agent through whom humanity 5or the >oul .ield6 is able to fulfill a particular, limited purpose. Granus, Neptune, and 1luto symboli&e three steps or stages on the transpersonal way2 some !ind of crisis that re eals the inability of a strictly humanistic or personcentered approach to )sol e) one%s problems 5Granus6 the process of becoming ob@ecti e to forces of the past which condition one%s actions, feelings, and thoughts? of deconditioning and se erance 5Neptune6 a process of complete catharsis and repolari&ation, that is, the formation and empowerment of a new set of images polari&ing one%s mind and life ' and rebirth 51luto6.

13. #strological cycles symboli&ing collecti e and planetary de elopment2 #s the possibilities for personal or indi idual growth or transformation are to a great e$tent defined by the stage of collecti e 5generic and archetypal6 human de elopment, astrological symbols of long cycles can be of significant help in understanding the possibilities implied in our collecti e situation2 KaL Hindu chronology spea!s of multiples of a great cycle of =,430,000 years, the lengths of four ages proceeding according to a descending arithmetic progression2 >atya 7uga 5= units6, "rRtya 7uga 54 units6, * Spara 7uga 53 units6, Eali 7uga 51 unit ' =43,000 years6. .or /udhyar, this cycle represents the in olution of a spiritual impulse, which )decays) as it becomes increasingly )in ol ed) in matter and loses its initial purity. Eali 7uga, the *ar! #ge, whose first L,000 years ended in 1898 #.*., is not only the end of a great cycle, but also the period of gestation of a new humanity leading to the birth of a new :olden #ge 5>atya 7uga6.

K!L ,n a more limited sense, astrologically spea!ing, the 30,000-year cycle of precession of the e-uino$es and its twel e subdi isions or #ges 51iscean, #-uarian, and so on6 refer to the e olution of the planet earth and man!ind. "hus the nowending 1iscean #ge ' the beginning of which /udhyar puts at about 9;-100 <.C. ' mar!ed the beginning not only of an #ge, but of a complete 30,000-year cycle. .or /udhyar, the !eynote of the 30,000-year cycle that ended when the 1iscean #ge began was %u3-#4a-#"n? the !eynote of the present cycle, un#4er a3#5a-#"n. +hat /udhyar calls the Christ-,mpulse constitutes the dynami&ing, polari&ing impulse, not only for the 1iscean #ge, but for the entire 30,000-year cycle. *uring the 1iscean #ge it was polari&ed by 5or found its matri$ for de elopment in6 the image of Caesar ' the con-ueror and administrator, the material, psychological counterpart to Fesus%s re elation ' )in ol ing) itself into human substance. "hus the first phase of this 30,000-year cycle has been one of both transcendent idealism and conflict. ,t was embodied in the (uropean culture-cycle during the Christian era there, its prelude ha ing begun about 000 <.C. .or /udhyar, the #-uarian #ge will not begin until about 3000 #.*., but the transition toward it 5a )seed period) of one tenth of an #ge6 began about 18==-=0. ,n 18==, the 1ersian prophet, the <ab, announced the end of an age and the impending appearance of a di ine manifestation who would sound the creati e )tone) of a new era of human e olution. Nineteen years later, <aha%u%llah declared himself to be this manifestation and founded the <aha%i .aith ' actually a program for global organi&ation based on di ine re elation. 1olari&ing the <aha%i image of world order came the communist image pro@ected by Aar$, whose C"//un# - &an#2e -" was published in 18=8. <oth mo ements represent firsts at outlining a truly global organi&ation ' one based on spiritual principles, the other on atheistic materialism and control of the means of producing goods. "he accent on globality and humanitarian ideals also was symboli&ed by the disco ery of the planet Neptune in 18=0. #s the #-uarian #ge will be the second period of the 30,000-year cycle, it should witness a u! -an-#a-#"n 5the !eynote of phase 3 of any cycle6 of the Christ,mpulse. <ut much collecti e !arma ' of religious dogmatism and materialistic reaction against it ' must be neutrali&ed and o ercome, perhaps especially in the first half of the coming #ge. K%L +hile the #ges of the precessional cycle refer to cyclic de elopments affecting the growth and dissolution of culture-wholes proper, the process of ci ili&ation is !eyed to a 10,000-year rhythm symboli&ed by multiple cycles of Granus, Neptune, and 1luto. "he successi e con@unctions of 1luto and Neptune at about L00-year inter als define significant sub-rhythms in this process.

<ecause 1luto%s orbit is highly elongated and Neptune%s nearly circular, twice in each 1lutoJNeptune cycle 1luto passes inside the orbit of Neptune. #s this occurs, 1luto and Neptune mo e at about the same rate, so their relationship remains relati ely the same for nearly a century. >ince about 19=1, 1luto and Neptune ha e been in se$tile ' an aspect of about 00 degrees symboli&ing "r7an#5a-#"n. +hile such a long aspect occurs about e ery 3L0 years, it is not always a se$tile following 5rather than preceding6 a con@unction. "he )(nlightenment) period of the #merican and .rench re olutions occurred toward the end of a century-long trine 5an aspect symboli&ing the e$pression of creati e ision6. "oward the end of the last long se$tile li!e ours, Constantinople fell to the "ur!s, and many <y&antine scholars fled to northern ,taly where they spar!ed the Humanist mo ement and the ,talian /enaissance. ,n our present long se$tile 5which will end around 30406. "ibet has been o erta!en by the Chinese, and many <uddhist scholars and "ibetan lamas ha e emigrated to the +est. "he function of a period whose )signature) is such a long se$tile is to organi&e in form what was released under the preceding 1lutoJNeptune con@unction 51891-936. *uring that time, the +orld 1arliament of /eligions was held in Chicago, and for the first time #mericans heard some of the (astern wisdom directly from learned 8rientals. "echnological in entions of the last decade of the nineteenth century are too numerous to mention here ' but perhaps most significant among them was the disco ery of radium by Ame. Curie in 1898. KdL #strologically, our century has been one of crisis and transition. <etween 1893 and 3000 all interplanetary cycles end and begin anew 5at least once, some se eral times because their periods are short enough6. Aost significant ha e been and will be the 1lutoJGranus con@unctions of 1900-0; and the NeptuneJGranus con@unctions of 1994. +hile the period surrounding the 1lutoJGranus con@unctions emphasi&ed the liberating, re olutionary symbolism of Granus and #-uarius 5there was a )stellium) of se en planets in #-uarius in 19036, the period surrounding the NeptuneJGranus con@unctions of 1994 will emphasi&e the consolidating, more reactionary symbolism of Capricorn ' although Capricorn also symboli&es the )great hope of rebirth and self-renewal, the glad tidings of Christ-birth) 5the NeptuneJGranus con@unction itself occurs in Capricorn and there will be a stellium of se en planets in Capricorn in 199=6. <etween now and then, 9ibra 51981-84 ' interpersonal and international relationships and diplomacy6 and >agittarius 51984-88 ' e$pansion, formulation of philosophy or ideology6 will be highlighted in turn. /udhyar often mentions a remar! made by a theosophist-occultist who was a significant e$emplar for him early in his life, )"here is nothing one can do to Eali 7uga, but there is a great deal one can do in Eali 7uga.) .or /udhyar, e$actly what happens as our century ends and the transition to the much-awaited 5and often

o erly ideali&ed and utopiani&ed6 #-uarian #ge accelerates is of relati ely little importance. +hat counts is the -uality of mind, in ol ement, and response indi iduals offer to the challenges of their li es and times. He often bewails the young generations% ignorance of and disinterest in history, for he feels that opportunities for transformation now are not totally different from what they were at ma@or turning points in the past. ,ndi iduals li ing then, howe er, lac!ed the truly global perspecti e we can ha e today, and there were not publicly a ailable to them the occult-esoteric principles which today can gi e structure, ob@ecti ity, and clarity to an understanding of e olutionary processes. .or /udhyar, -he "ne essential re-uirement for collecti e or indi idual transformation is the de elopment of a new mentality ' a new mind able to meet and en ision the future because free from the )ghosts) of the past2 a mind consciously formed and structured to be a clear lens for focusing transpersonal acti ity? a mind consciously accepting its e olutionary function to be the essel in which spirit and matter can become harmoni&ed.

(. PSYCHOLO9Y 1. "he cornerstone of /udhyar%s approach to psychology is his presentation of four le els of human functioning. "hese four le els are2 KaL "he !#"3"7#%a3 3e4e3, at which human beings operate as strictly biological organisms dominated by the e$igencies and compulsions of life. "he principle of indi iduality 58N( or >(9.6 manifests as ariations on the dominant type of the race or people to which a particular human being belongs. K!L "he "%#"%u3-ura3 3e4e3, at which human beings operate as 1er "n within comple$ culture-wholes, almost totally subser ient to collecti e frames of reference. "he need of the human biological organism to ad@ust itself to psychosocial pressures produces the e7", the function of which is to be the interface between biology and culture. "he ego gi es rise to the )feeling-of-being-,,) which is a reflection of the principle of indi iduality at the sociocultural le el. "he main dri e of the ego is for psycho-social security? it is moti ated by fear and guilt and stri es to attain personal happiness through the appro al and admiration of others. K%L "he #nd#4#dua3 3e4e3, at which persons, ha ing -uestioned and become ob@ecti e to the ta!en-for-granted symbols and images of their cultures, de elop autonomous, independent minds and wills. "he principle of indi iduality manifests as indi idual selfhood? the ),) is moti ated largely by pride in its uni-ueness and in its power o er circumstances 5internal or e$ternal6, other people, and ob@ects. KdL "he -ran #nd#4#dua3 3e4e3, at which indi iduals, ha ing transcended their selfish separati eness and consecrated themsel es to the ser ice of the whole 5humanity or the planetary organism of the earth6 operate at the le el of the 1leroma. "hese four le els are lin!ed by functions of transition) or )seed functions)2 KaL "he seed function between the biological and sociocultural le els is e:. ,n its strictly procreati e aspect, se$ belongs to the biological le el? yet unli!e other biological functions 5such as breathing and eating6 its operation is not absolutely crucial for the continuing e$istence of a particular organism. Aoreo er, other biological functions are intraorganic, while se$ is interorganic2 it re-uires the interaction of two organisms. ,n animals, the relationship between potentially mating organisms is seasonally controlled? in human beings it is controlled and regulated by culture, by religious and secular paradigms and mores. Hence, )life, through se$, de elops into culture.)

K!L "he function of transition between the sociocultural and indi idual le els is the ana3y-#%a3 #n-e33e%-, which separates itself from and dissects situations and e$periences atomistically. #s it de elops, it becomes a powerful tool facilitating the process of )liberation) from both the instinctual compulsions of biology and the collecti e psychism of sociocultural imperati es and taboos. .or /udhyar, the separati e and atomi&ing acti ity of the intellectual aspect of the mind is a necessary phase in collecti e and indi idual human e olution? @ust as, in logic, the antithesis is an integral part of a syllogism leading from the thesis to the synthesis. <ut it should be considered only a transitory stage between the compulsi e biopsychic acti ity of the archaic, relati ely unconscious and essentially collecti e mind, and the indi idually conscious, yet also holistic and unanimistic acti ity of the pleromic mind which all human consciousnesses 1"-en-#a33y interpenetrate. >imilarly, the ),feeling) itself also should be regarded as only a transitory e$perience? it forms the necessary basis for an antithetic !ind of mentality and world iew which e entually should lead to a new synthesis represented by the transindi idual le el. K%L "he function of transition between the indi idual and transpersonal le els is what /udhyar calls e320%"n e%ra-#"n -" -he wh"3e and the de elopment of the /#nd "2 wh"3ene . ,t is the process of transformation ma!ing the ,-center of the personality attuned to the functional nature of its uni-ueness, its potential contribution to the whole, and translucent to the light and spiritual Iuality of the >oul .ield. Auch of /udhyar%s recent wor! is concerned with clarifying what is implied in this 1ath of transformation 5at least in its first phases6 and helping +esterners to orient themsel es toward it realistically and without glamour, in terms of fundamental principles. Concentrating the mind upon these principles should, if done regularly, intently, and perse eringly, de elop the mind of wholeness. 7et this transformation re-uires more than deep feelings and a clear mind. ,t demands a persistent and steady, though resilient and pliable w#33. "raditional disciplines and practices ha ing an e$otic or fascinating appeal may steady and test the will-totransformation? but they also may gi e rise to a subtle !ind of ego-pride 5particularly at the le el of collecti e psychism sustaining any religious or esoteric group6. Gltimate success re-uires a truly indi iduali&ed and independent will that does not re-uire collecti e support. #bo e all, it demands humility and nonattachment to any result. 3. /udhyar%s approach to psychology can be characteri&ed as a combination of Fnana and Earma yoga2 Fnana yoga in that it see!s to foster and re-uires the de elopment of a clear, ob@ecti e mind sufficiently indi iduali&ed to operate in relati e independence from biological urges and collecti e fashions, imperati es, and taboos

' a mind capable of thin!ing and of understanding the human condition 5including one%s own6 in terms of basic historical, hierarchical, and e olutionary principles? Earma yoga in that, while /udhyar%s philosophy is essentially mental, he is not an intellectual and does not ad ocate an intellectual approach to li ing. .or him, motion ' acti ity ' is the essence of being. ,n his approach to psychology, will and acti ity are as important as feelings and emotions. 4. ,n relation to particular actions, howe er, /udhyar often as!s the -uestion, who ' or what ' is performing the actH "his -uestion points out /udhyar%s belief that the role of culture in indi idual li ing is far more significant than contemporary psychologies allow. .or him, a culture is not an aggregate of otherwise separate human beings who )choose) to relate themsel es to one another through a common way of life. Culture is prior to any person or indi idual born into it, and only through culture can a human being become a person, then an indi idual. Culture molds and shapes the mind and feeling-nature, at first along collecti e lines. (specially inherent in (uro#merican culture today, there are conflicts to challenge persons to emerge from the dominance of its collecti e psychism ' and the integrity of its collecti e psychism is fast disintegrating as accelerated indi iduali&ation undermines what once were integral, powerful religious and cultural symbols. Gntil a person emerges fully from the culture%s collecti e psychism, it is the %u3-ure ' its paradigms, symbols, and images ' that condition and operate through personal feelings, thoughts, and deeds. 7et substituting an alien culture%s way of li ing, feeling and thin!ing for one%s natal culture%s does not necessarily constitute indi iduali&ation? on the contrary, it may merely ma!e one subser ient to a different collecti e frame of reference from the one into which one was born. Howe er, familiarity with another culture%s practices, special ocabulary, and way of life may be constructi e if it helps one become more ob@ecti e to the collecti e psychism of one%s natal culture, and if it pro ides one%s indi iduali&ing mind with new and more ade-uate terms in which to formulate one%s world iew. <ut if immersion in another culture%s collecti e psychism is premature or unassimilable, a reactionary bac!lash may result ' one may re ert or regress to a less sophisticated stage or unthin!ing fundamentalism of one%s natal culture. =. .or /udhyar, another interpenetration of collecti e and indi idual de elopment results in the production of characteristic types of persons and indi iduals at arious stages of cultural de elopment. .or him, cultures de elop according to a dialectical pattern of thesis, antithesis, synthesis. *uring the second or antithetical phase following the thesis or tribal phase, a culture%s de elopment follows a fourfold pattern, which parallels the four le els of human de elopment presented abo e. (ach period of culture produces a characteristic type of person that manifests in a positi e, negati e 5passi e6, and transcendent aspect. (ach type re-uires a

characteristic path of indi iduali&ation represented by the transcendent aspect of the type. "he path of emergence conditions the essential characteristics of the emerging indi idual, and it is usually connected with the transcendent ideals of the culture%s dominant religion. "he li es and deeds of these indi iduals, in turn, affect the social and cultural fabric, especially as the process of indi iduali&ation accelerates and the culture%s collecti e psychism brea!s down. +hile these types operate historically, they are still acti e today as prototypes conditioning personal and indi idual psychology. KaL "he first period of cultural de elopment is concerned primarily with igorous physical acti ity, possession of land and of the means of production. "he positi e dominant type is the +arrior 5the Eshatria caste in ,ndia6 in whom muscular energy, daring, and procreati e power pro e and maintain authority. "he negati e of the type is the soldier, serf, or sla e, who in the tribal age 5thesis6 partoo! of the psychic unanimity of the tribe and obeyed an inner compulsion associated with the tribal god, but who now obeys the outer will of the dominant lord or master. "he path to indi iduali&ation for this type is also one of action and con-uest, but action and con-uest for a transcendent purpose. "his transcendent type is e$emplified in ,ndia by Eing /ama, in (urope by the Enight-Crusader epitomi&ed by Eing #rthur. "his type is closely associated with the ideal of chi alry and courtly lo e in (urope, with the perfect husband-wife relationship in ,ndia 5/ama and >ita6. Erishna stands as the highest symbol of emergence into indi idual selfhood through transcendent action performed for and as the supreme >elf2 action without regard for the fruits of action. #s the type degenerates, the Enight-Crusader becomes merely the con-uistador, whose fateful search for gold breeds iolence, cruelty, and greed. K!L "he second period of cultural de elopment during the antithesis phase is primarily concerned with consolidating, preser ing, culti ating, and refining the alues ac-uired during the pre ious period? with the de elopment of institutions molding collecti e beha ior, feeling, and thin!ing. "he positi e of the type is the 1riest-1hilosopher 5,ndia%s <rahmin caste6, the clergy bac!ed by committees of scholars and academics, able to enforce its decrees with e$communication, imprisonment, or death. "he 1hilosopher-1riest also functions as statesman and diplomat, thus facilitating peaceful intercultural contacts. "he negati e of the type is the religious de otee compelled to fit into the dominant socio-religious scheme because of personal insecurity and uncertainty ' a relati ely recent de elopment. "his type indi iduali&es ia the path of the mystic or compassionate saint ' in ,ndia, the .orest 1hilosophers of the Gpanishad period, the yogi or sanyassin? in (urope, >t. .rancis and a host of mystics2 all indi iduals who emerge from the mass patterns of religion and are reborn through an indi idual e$perience of spirit. #nother aspect

of this type is the religious reformer who indi iduali&es through the power of moral rebellion 5for e$ample, 9uther and Cal in in (urope6. ,n ,ndia, the greatest e$emplar of this path was :autama <uddha, who urged transcendence of the caste system and Hindu ritual. +ith Fesus, lo e as the supreme law transcended all religious laws, and the sub@ecti e feeling of union with the .ather transcended all racial and dogmatic boundaries. "his type degenerates when the mystic becomes a militant fanatic 5for e$ample, militant orders participating in the ,n-uisition6. K%L "he third period witnesses the growth of trade, the spread of interpersonal and intercultural relationships, the e$pansion of production, and the stimulation of intellectual faculties. "he dominant type if the "rader or Aerchant 5,ndia%s Kaisya caste6 ' a class of tradesmen, professionals, industrialists, ban!ers, and international financiers. "he essential characteristic of the type is a personal restlessness both feeding upon and fueling the intellect. #s cultural and religious e$clusi ism brea!s down, so does the power of collecti e psychism? each human being must find his or her own security2 e ery man a law unto himself. "his, ideali&ed, becomes democracy. "he negati e of the type is a mass of wor!ers and passi e consumers, mere wage-earners without any security whatsoe er. "he transcendent aspect of the type is the ad enturer, the heroes of science or medicine, the isionaries who sacrifice or dedicate their li es to opening new lines of trade, new continents, new hori&ons. >uch geniuses are often human beings in whom abnormal psychology turns creati e, persons who use the energy of their frustrations, comple$es, and suffering to transcend the norm and emerge as indi iduals beyond the boundaries of society. "hey use conflict and struggle e olutionarily, for performing creati e acts which are seeds for the future. #s the type degenerates, it produces indi iduals who feed upon and profit from the per asi e cultural dysfunction. KdL "he fourth period begins on a foundation of social and indi idual chaos. "he negati e of the type is the Aoney-Conditioned indi idual who achie es a degree of security in a dog-eat-dog world. "he anonymous social power of money consumes the minds and passions of all, whether wealthy or without financial means. "he first manifestation of a positi e of the type is the Aan of >er ice 5analogous to ,ndia%s >udra caste6 ' the martyr to a isionary social cause 5e.g., the <ab of 1ersia, 9enin, :handi6 ' the symbol of utter self-surrender, ser ice, and sacrifice. "he passi e aspect of the type is the "echnician ' the engineers, production managers, efficiency e$perts, economists, and statisticians who ser e the industrial and electronic machinery of corporate society. "he transcendent aspect of the type is the >eed Aan or +oman, the creati e indi idual who deliberately and consciously

dedicates his or her indi iduality to the ser ice of humanity, its spirit-emanated and spirit-oriented e olutionary goal. L. "he challenge facing most +esterners today is to emerge from the sway of the dominant social images of dysfunctional indi idualism and egalitarianism. "he great parado$ is that most people demanding indi idual rights are not indi iduals at all, but personal egos strongly conditioned by a collecti e image of indi idualism. .or /udhyar, the e7" is not an entity but a comple$ of interrelated acti ities, the function of which is to ma!e the ad@ustments necessary to maintain the biological organism amid the psycho-social pressures in which it has to operate. "he ego is conditioned by both biology 5the organism%s temperament or bio-pychic type6 and culture ' the social and religious images, symbols, imperati es, and taboos acti e at the le el of collecti e psychism. ,t operates as a !ind of floating center of gra ity in answer to e$ternal pressures. ,t is mo ed primarily by insecurity and fear. "hat it can de elop and gi e rise to the feeling of )being ,) is a reflection of the 1"-en-#a3#-y of indi idual selfhood. "he )real ,) disengaged from family, social, and cultural patterns is what /udhyar calls the actual center of the )mandala of personality.) ,t is not identical with the ego, but it tries to u e the ego%s functional acti ities for its own purpose. +hile the ego is mo ed by insecurity and fear, the ),) at first is moti ated primarily by pride. ,t is >(9. 5or 8N(6 operating at the indi idual le el. )"he seers-philosophers of old ,ndia ha e gi en arious names to this 1rinciple. +hen considered as a %1resence% 5an unsubstantial %breath%6 within a human being, they spo!e of it as a-/an. ,n relation to the whole uni erse, they usually ga e it the name !rah/an. "he great re elation that too! form in the ancient Gpanishads was that atman and brahman were essentially identical. "he same power of integration, the same mysterious, actually unreachable and ineffable 1resence, was inherent in all li ing beings? and as life itself was but one of its particular modes of operation, the whole uni erse and all it contains were ali e. )#s a 1rinciple of power of integration >(9. is present e erywhere, but its mode of operation differs at each le el of e$istence. >ince a human being functions and is conscious at se eral le els, >(9. has to be understood in a human - being in se eral ways ' biologically, socioculturally, indi idually, and e entually transindi idually. ,t is best, howe er, not to spea! of a %biological self% or an %indi idual self,% but instead of a biological, sociocultural, and indi idual -a-e "2 e32h""d. <iological selfhood has a generic and, in the usual sense of the term, unconscious character? sociocultural selfhood has a collecti e character? and indi idual selfhood is achie ed by undergoing a long and arduous process of indi iduali&ation. "he process of human e olution has so far consisted in bringing the en e "2 e32 from the unconscious dar!ness of the biological nature to a condition of e er clearer and inclusi e

consciousness through the de elopment of e er finer, more comple$ cultures and of e er more responsi e conscious indi iduals. # still more inclusi e and uni ersal reali&ation of >(9. should be achie ed when the state beyond indi idual consciousness is reached ' what , ha e called the 1leroma state of consciousness.) 5 A -r"3"7y "2 Tran 2"r/a-#"n$ pp. ;8-;96 0. .or /udhyar, a psychological comple$ is a set of ideas, feelings, sensations, memories, etc. which ha e ac-uired rigidity and relati e independence from the will ' that is, from the centrali&ing capacity consciously to mobili&e one%s energies and act in a particular, deliberate way. Comple$es are based essentially on the memory of defeat ' whether the memory is strictly personal in nature or is based on a subconscious memory of pre ious collecti e defeats. "hey originate in a person%s rea%-#"n to a situation in which he or she 2ee3 defeated. "he comple$ grows in strength and inertia as subse-uent situations similarly e$perienced confirm the feeling of defeat. # sense of defeat ' and therefore psychological comple$es ' is possible because we li e in a culture that en isions life as a battle between opposing forces. .or /udhyar, )+here force meets force, there man must ultimately be defeated? the irresistibly mo ing forces of nature, either in the physical world or in the psychic realm of the unconscious whose depths are unending and unfathomable, will always in the long run defeat the forces of humanity and especially of an indi idual person alone . . . )7et there is an alternati e. 8nce we reali&e that the essential purpose of life for man is the progressi e actuali&ation of inner powers inherent in the creati e spirit within the indi idual, the whole outloo! is changed . . . Consider an indi idual permeated with the belief that he is born in order to de elop his inner powers through storm and sunshine, pain and happiness ali!e . . . ,f he is beaten in any meeting with the mighty energies of nature 5inner or outer6 such an indi idual will not ac-uire a %sense of defeat, % howe er bruised and hurt he might be, as long as he may feel that he has learnt and grown as a personality out of the tragic e$perience . . . B>uch anC indi idual, setting into operation the inner powers of his being, buries the dead and creates new alues.) 5#strological >tudy of 1sychological Comple$es, p. L-06 ;. "he aim of a psychotherapy based on /udhyar%s multi-le elled approach to psychology would be to try to unra el the threads of psychological comple$es, not merely to unco er their apparent causes, but to try to e o!e an understanding of their meaning - that is, what they re eal about the le el at which one is operating and therefore the e olutionary possibilities inherent in that position. .rom /udhyar%s point of iew, one can mo e forward only from where one stands, although some positions ma!e forward motion easier than others. >ome stances may re-uire a temporary )strategic retreat) that should not be interpreted as a

permanent policy of defeat or withdrawal. ,n a deeper sense, howe er, for /udhyar the true )way) is neither forward nor bac!, but -hr"u7h2 )Thr"u7h ' small, yet mighty wordO ( erything is what it is through its opposite. Aan e$periences through nature. He rises through nature. Not against, but through . . . "he hand passes through the water. ,t e$periences the water, the fluidity of it? yet it emerges from it, still a hand-the integrity of a hand, plus consciousness from the e$perience. Consciousness is through-ness. ,t is born of thoroughness of e$periencing . . . Ha ing e$perienced to the full, man is %through% with this particular field of e$perience, because he has gained consciousness of himself, the e$periencer ... )Nature is e erything through which man must gain consciousness, and through consciousness an immortal form of emptiness, chalice for the downpour of the Holy >pirit ' the light of the +hole. Nature is e erything that man must o ercome in order to be more than only man. 8 ercoming is a passing through, not a dismissal. Nature is not to be dismissed before the e$perience? it is not to be shunned and fearfully a oided. ,t is to be met in contest within the limited field of the lifee$periencer . . . 7et each of the contestants occupies the entire field. "he only solution of the contest is for man to enter the whole of nature within the field of e$perience, to pierce through nature and, emerging from nature and the field, to continue his path toward an e er more total fullness of being . . . )#s man !nows himself through his contest with nature, so does nature reali&e itself whole by the light of man%s ictory. ,t is this light which alone illumines nature. "his indeed , is the destiny of all nature2 that it can reali&e itself whole, and thus reach its own fulfillment, only if it is successfully o ercome by the man whom it must oppose so that he might !now himself by piercing it through, and !nowing himself, illumine it by the light of that !nowing. ,n this process nature acts as challenger. ,t challenges man, yet with the unconscious desire to be o ercome by man. )"he field is limited. (ach contestant fills it entirely. "here is no way out for man sa e -hr"u7h and -hr"u7h ' or bac!. "o pierce through nature and mo e :odward ' or to fall bac!, entangled in the fateful ad ance of natural energies toward chaos.) 5An A -r"3"7#%a3 Tr#1-y%h, pp. 10=-0;6

APPENDIX I.

SELECTED POE&S !y Dane Rudhyar ROCMS , ha e wal!ed through cities, gardens and oases. , ha e suffered through births, struggles and passions. , ha e pulsated with the beat of the storms. , ha e thrown my life open li!e a womb. , ha e sung and sorrowed? , ha e dreamt and fought. ( ery ner e of me has been scarred and blessed.

, face now the desert and the roc!s. "hey burn with sun. "hey fe er with light. "hey are bare and solemn, li e with rattling death. "hey tower, yet ha e no scorn. "hough no sound comes from their tortured peace, with poignancy and lo e they spea!. 8h, these words they utter they burn through, they hollow, they soothe. "hey are open li!e eyes and closed li!e tombs. "hey are fragrant with heat. "hey are dull and sullen and my heart wilts before the grandeur of their silences.

"a!e me, lo eless roc!s, into your sepulchre that li es and surges with passion greater than all the lusciousness of oases. "a!e me who ha e become your peer in barrenness, whom life has stunned into ecstatic death. 8hO ta!e me that am but a mortal and fain would parta!e of your agelessnessO

, ha e wal!ed through cities, gardens and hori&ons.

, ha e suffered through births, lo es and the end of lo e. 9et me rest in you with the peace of stone, that , too might dream endless dreams, cold by night, burning by day N dreams strong and old, foundations of new earths.

ULTI&ATE STANCE ,. , ha e captured the mighty sun within my armor, formed and strong . , !new his glamor, his da&&ling? and , rose abo e his golden lure. , sacrifice unto my star through nights consecrated and clear where my heart encompasses the wholeness of crystalline space.

"hrough the seried months of the year my earth re ol ed around the sun compelled by his insistent might? and the wholeness of me was spread o er long wee!s of wandering. <ut now in my own self , stand, my soul ri eted to the >tar round which centered and firm , mo e, whole within the span of the day.

#nd in the uttermost alone, secure within my high gates, where neither earth nor sun e er ha e power to scatter my self through long re ol ing day and year, there, at last, , am that , am,

indi isible and constant, a pin-point of eternity.

'(. Now comes the moment of >oul. 7ears ha e passed of search, of contingencies, of hopes and still-born deeds. ,t has been a good fight, clean and fair. Now, as if death were near, , stand facing the wall that may open, strong at heart, ready for the confrontation. , may fall yet am not afraid of failure. , may win yet court no ictory. , ha e but one aim2 to fulfill my destiny whate er the means, whate er the fruits, whate er the path. , contemplate the past from which , emerged2 my record. Nothing seems useless now, nothing wasted, nothing that could be otherwise. >atisfactionH "his would be meaningless. "here is ne er )enough)? but what is ,>. "o that , assent.

Gtter calmness, indifference e en. ,t does not matter. ,t is not )matter). ,t is not one thing or the other. ,t is ,, that am all. .or this minute , am all,

because poised in destiny, unified in destiny, a uni-ueness which is #llness, a oid transparent to fullness.

,t is all there. ,t matters not that , cannot spell the names. +hen all names are told at once, they become meaningless? they become power. <ecause , am power that is total, , desire nothing. How could ,H "o desire is to admit lac! of power. <ut to him that is power as destiny, death is open. He marches into it towards the >oul.

, am marching on, my friends, into my space and my silence. ,t is as if , were all open, open li!e an e er-receding s!y. ,t is so -uiet , can sense the heart beats of multitudes of destinies. , am poised in all destinies.

,I,LIO9RAPHY Pu!3# hed 4"3u/e !y Dane Rudhyar 1. C3aude De!u y e- "n "e4re 5*urand et Cie., 1aris, 19146

3. Rha1 "d#e 5,mpremerie <eauregard, 8ttawa, 19196 4. The Re!#r-h "2 H#ndu &u #% 5"he "heosophical 1ublishing House, #dyar, 1938? >amuel +eiser, New 7or!, 19;96 =. T"ward &an 5>e en #rts, Carmel, 19486 L. Ar- a Re3ea e "2 P"wer 5Hamsa 1ublications, Carmel, 19406 0. A -r"3"7y "2 Per "na3#-y 59ucis 1ublishing Co., New 7or!, 1940? *a id AcEay, 1hiladelphia, 19=0? >er ire <.K., "he Netherlands, 1904? *oubleday, New 7or!, 19;0? #urora 1ress, New 7or!, 19916 ;. New &an #"n 2"r New &en 59ucis 1ublishing Co., New 7or!, 1948? *a id AcEay, 1hiladelphia, 19=0? >er ire <.K., "he Netherlands, 19;1? Hunter House, 1omona, 19;86 8. 6h#-e Thunder 5Ha&el *reiss (ditions, >anta .e, 1948? >eed Center, 1alo #lto, 19;06 9. The Fa#-h -ha- 9#4e &ean#n7 -" ?#%-"ry 5.oundation for Human ,ntegration, /eseda, 19=36 10. The Pu3 e "2 L#2e 5*a id AcEay, 1hiladelphia, 19=4? >er ire <.K., "he Netherlands, 1904? >hambhala 1ublications, <er!eley, 19;0? retitled A -r"3"7#%a3 S#7n : The Pu3 e "2 L#2e, >hambhala 1ublications, <oulder, 19;86 11. Seed "2 P3en#-ude 5/ydal 1ress, >anta .e, 19=46 13. The &""n: The Cy%3e and F"r-une "2 L#2e 5*a id AcEay, 1hiladelphia, 19=0? later re ised and retitled The Luna-#"n Cy%3e6 14. &"dern &an8 C"n23#%- 51hilosophical 9ibrary, New 7or!, 19=86 1=. 9#2- "2 -he S1#r#- 5New #ge 1ublishing Co., 9os #ngeles, 19L0? later re ised and incorporated into Tr#1-y%h6

1L. F#re Ou- "2 -he S-"ne 5>er ire <.K., "he Netherlands, 19046 10. Rhy-h/ "2 Hu/an Fu32#33/en- 5>eed ,deas 1ublications, >an Facinto, 1900? >eed Center, 1alo #lto, 19;46 1;. An A -r"3"7#%a3 S-udy "2 P y%h"3"7#%a3 C"/13e:e 5self-published, >an Facinto, 1900? >er ire <.K., "he Netherlands, 19;4? >hambhala 1ublications, <er!eley, 19;06 18. O2 ?#!ran%y and Pea%e 5>er ire <.K., "he Netherlands, 190;6 19. The Luna-#"n Cy%3e 5>hambhala 1ublications, <er!eley, 19;1? #urora 1ress, New 7or!, 19846 30. Tr#1-y%h: :ifts of the >pirit-"he +ay "hrough-"he ,llumined /oad 5>er ire <.K., "he Netherlands, 1908? retitled An A -r"3"7#%a3 Tr#1-y%h, #>, 1ublishers, New 7or!, 19;1? #urora 1ress, New 7or!, 19846 31. Pra%-#%e "2 A -r"3"7y 5>er ire <.K., "he Netherlands, 1908? 1enguin <oo!s, New 7or!, 19;1? >hambhala 1ublications, <er!eley, 19;8. Now online at the Rudhyar Ar%h#4a3 Pr"Ge%-6 33. ,#r-h Pa--ern 2"r a New Hu/an#-y 5>er ire <.K., "he Netherlands, 1909? retitled A -r"3"7#%a3 T#/#n7: The Tran #-#"n -" -he New A7e, Harper, New 7or!, 19;36 34. P3ane-ar#5a-#"n "2 C"n %#"u ne 5>er ire <.K., "he Netherlands, 19;0? Harper, New

7or!, 19;3? #>, 1ublishers, New 7or!, 19;;? #urora 1ress, New 7or!, 19846 3=. Per "n0Cen-ered A -r"3"7y 58riginally published as si$ boo!lets entitled )Humanistic #strology >eries,) C># 1ress, 9a!emont, 19;0-;1? first olume edition C>#, 19;3? #>, 1ublishers, new 7or!, 1980? #urora 1ress, New 7or!, 19846 3L. D#re%-#4e 2"r New L#2e 5>eed 1ublications, /ailroad .lat, 19;16 30. A -r"3"7#%a3 The/e 2"r &ed#-a-#"n 5C># 1ress, 9a!emont, 19;3? later incorporated into A -r"3"7#%a3 In #7h- #n-" -he S1#r#-ua3 L#2e6 3;. &y S-and "n A -r"3"7y 5>eed Center, 1alo #lto, 19;3? later incorporated into Fr"/ Hu/an# -#% -" Tran 1er "na3 A -r"3"7y6 38. The A -r"3"7#%a3 H"u e 5*oubleday, New 7or!, 19;36

39. Ran#a 5Gnity 1ress, >anta Cru&, 19;4? # on, New 7or!, 19;L6 40. An A--e/1- a- F"r/u3a-#n7 &#n#/a3 ReAu#re/en- 2"r -he Pra%-#%e "2 Na-a3 A -r"3"7y 51ortland #strology Center, 1ortland, 19;4. Now online at the Rudhyar Ar%h#4a3 Pr"Ge%-6 41. A Seed 5>eed 1ublications, /ailroad .lat, 19;46 43. Re-urn 2r"/ N"0Re-urn 5>eed Center, 1alo #lto, 19;46 44. An A -r"3"7#%a3 &anda3a 5/andom House, New 7or!, 19;46 4=. 6e Can ,e7#n A7a#n0T"7e-her 58men Communications, "ucson, 19;=6 4L. The A -r"3"7y "2 A/er#%a8 De -#ny 5/andom House, New 7or!, 19;=. Now online at the Rudhyar Ar%h#4a3 Pr"Ge%-6 40. The A -r"3"7#%a3 A11r"a%h -" Inner Fu32#33/en- 5,nner .orum, <oise,. 19;=6 4;. O%%u3- Pre1ara-#"n 2"r a New A7e 5Iuest <oo!s, +heaton, 19;L6 48. Fr"/ Hu/an# -#% -" Tran 1er "na3 A -r"3"7y 5>eed Center, 1alo #lto, 19;L. Now online at the Rudhyar Ar%h#4a3 Pr"Ge%-.6 49. The Sun # A3 " a S-ar 5*utton, New 7or!, 19;L? retitled The 9a3a%-#% D#/en #"n "2 A -r"3"7y, #>, 1ublishers, 1980? #urora 1ress, New 7or!, 19846 =0. A -r"3"7y and -he &"dern P y%he 5C/C> 1uboications, /eno, 19;06 =1. H"d#a%a3 S#7na-ure 5>tellar (nergy ($change, :uerne ille, 19;0? later incorporated into A -r"3"7#%a3 In #"!- #n-" -he S1#r#-ua3 L#2eL =3. Ar#e-e 5#rmenia (ditore, Ailano, 19;;6 =4. Cu3-ure$ Cr# # and Crea-#4#-y 5Iuest <oo!s, +heaton, 19;;6 ==. Pa-h -" -he F#re 5Hermes 1ress, .erndale, 19;86 =L. ,ey"nd Ind#4#dua3# /: The P y%h"3"7y "2 Tran 2"r/a-#"n 5Iuest <oo!s, +heaton,

19;96 =0. A -r"3"7#%a3 In #7h- #n-" -he S1#r#-ua3 L#2e 5#>, 1ublishers, New 7or!, 19;9? #urora 1ress, New 7or!, 19846 =;. A -r"3"7y "2 Tran 2"r/a-#"n 5Iuest <oo!s, +heaton, 19806 =8. A -r"3"7#%a3 A 1e%- , with 9eyla /aTl 5#>, 1ublishers, New 7or!, 19;9? #urora 1ress, New 7or!, 19846 =9. Rudhyar: Per "n and De -#ny 5written 1981, as yet unpublished6 L0. The &a7#% "2 T"ne and -he Ar- "2 &u #% 5>hambhala 1ublications, <oulder, 19836 L1. ,ey"nd Per "nh""d 5/,"#, 1alo #lto, 19846 L3. Rhy-h/ "2 6h"3ene 5Iuest <oo!s, +heaton, 19846

L4 . Ind#4#dua3 Se32h""d 5/,"#, 1alo #lto, 19846 L=. The Fu33ne "2 Hu/an E:1er#en%e 5Iuest <oo!s, +heaton, 19806

You might also like