Text: One of the most important themes throughout Ms. Norelli-Bachelet's work and the essence of its 'newness' is her emphasis on the 'Act of Becoming' as the 'Supreme Principle of Creation'. This view represents a revolutionary departure from most spiritual paths which considered a timeless state of 'Being' to be the highest possible realization. Using the example of Indian philosophy she illustrates the profound difference between these two views and explains their impact on the evolutionary process. ...'Skambha' (the 'pillar', 'support') of the Veda is clearly the Supreme Principle of Creation. Yet very little is understood of Skambha. Moreover, it seems no one since the Vedic Age has actually realised Skambha, though its eminence stands beyond doubt. Today we consider the Brahman as the principle of Unity and therefore the Supreme Principle, or the umbrella covering everything else. The goal of all Indian spirituality is to attain that Brahman consciousness; or to dissolve one's small 'self ' in that larger Self whose essence is Brahman which transcends the lesser. Yet Skambha haunts us. The sublime verses of the Atharva Veda leave little doubt that the composer of the hymn had realised Skambha intimately and confirmed it to be the foundation of creation - the 'fulcrum' as one researcher has called it. The new cosmology of the supramental yoga clarifies the matter. Brahman is THAT in its transcendent form (9); Skambha is THIS in its immanent form (0-1). In between stand two powers/principles, 6 and 3. They represent the process whereby THAT becomes THIS. In ancient times (Skambha) was known, realised. But at a certain point, when the realisation had become commonplace, shall we say, transformation of THAT into THIS was superseded. The realiser leapt from unity to unity, as it were. As a result, the intermediate passage fell into obscurity and was soon considered irrelevant. The Brahman was known to permeate everything, but how it had become the all was a mystery. The Multiple therefore lost its direct and immediate touch with that Unity and the cleavage between THAT and THIS was complete. We pick up the threads of this development today, some two thousand years later, and must reconstruct that very process, that very passage, if at all we are to understand anything of reality in its true nature and divested of the falsifications brought about by the limitations of our perceptive capacity which suffers from seepage of energy required to carry out the process. The immediate problem the human being faces in attaining that increased capacity is precisely one of concentration, accumulation of energy to serve as fuel. The transformation of the human species to a higher echelon requires knowledge of the process whereby THAT becomes THIS. Failing which essential features of the experience are not CONSCIOUS; hence no concentration and immobility accompany the action. The common perception in spirituality today is that it is all 'one', all a 'unity'. But there are different aspects to that 'one', that 'unity', which we ignore and our ignorance is therefore stamped on everything we do, everything we create; on the whole of our civilisation. A simple means to illustrate, though the connection may appear far-fetched, is cheese. We know that the underlying essence of cheese is milk. This is its substance, its foundational base, its unity principle. But milk (unity) is not cheese. Something else intervenes to alter that essential unity while ever retaining the original substance. That 'something else' is the process whereby milk becomes cheese. Likewise, THAT, the Absolute or Brahman, is the overall Unity. While retaining that essentiality, something occurs to embed that principle, that essence in creation, for which reason alone the yogi can proclaim that 'all is one'. Yes, it is one, but THIS is different from THAT. The process is the Becoming. Hence [the philosopher-sage] Sri Aurobindo can rightfully state that to become is the highest truth of our existence. We are the process. Material creation is Brahman becoming Skambha, the 'point' of itself. The process is the movement of THAT to transmute it to THIS. Hence in the Brihadaranyaka Upanishad the Horse and its speed is the great symbol of this act of Becoming. The Horse is indeed Agni, first of the Vedic Gods and foremost figure of all the hymns. He is that first point of space, the coming into being of which requires two cosmic powers: contraction and expansion. And these are in turn the 6 of the new cosmology, who compresses That into the point, or who creates conditions for the compression; while the 3 gives it birth or creates the bridge from plane to plane for the manifestation of That. The 6 is rightfully speaking the Mother, the Cosmic Womb. She is the great Placenta which feeds the process, whence all energies are drawn. The 3 draws from that womb and carries out the labour, as it were. In our material creation, in this particular 9th Manifestation, it is therefore that harmony of 9 that sets the tone, similar to a human gestation. What had been missed throughout the thousands of years of the Age of Pisces are the details of that operation, that passage. Thus, in the final stage of the Supramental Descent, it is necessary to live and to explain the process of this Becoming. The Third thus defines and adds precision to the process. She 'puts each thing in its place'. 'Truth, or each thing in its place', The Vishaal Newsletter, Vol. 8/5 Dec. 1993, Patrizia Norelli-Bachelet The problem of a perceptual split between Spirit and Matter as illustrated in these passages is not exclusive to Indian spirituality. It exists today in all of the world's spiritual traditions and is the principal cause behind the rise of a 'religious consciousness' which has lost touch with real spiritual knowledge.

See Also:

Source: