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The Fifth Force and its Mathematical Expression A

Close Look at the Ancient Siddha Wisdom
K. Chandra Hari
Abstract
Present note is an attempt to postulate the existence of a fifth force in nature which is a
complement of the total to the four known physical forces, viz., gravity, electromagnetic, weak
and strong interactions. The fifth or the residual bio-cosmic force may be small in quantum but
operates to harmonize the microcosm and macrocosm as a single whole, the Universe and
manifests as the spiritual energy for the self-aware-substructures of existence.
Ancient siddha wisdom speaks of a force underlying time spouse of the Great Lord or
Cosmic Man of time, Mahkla who is believed to have his earthly abode at Ujjayini in India.
Siddha tradition speaks of specific modes of inquiry to make her reveal her presence by way of
transformation from a state of delusive agent to the creation to the liberating wisdom of her
effulgence.
Examination of Jyotihsastra, Yoga and Tantra canons leads us to the conclusion that all such
ancient wisdom is part of the siddha tradition wisdom and path of the adept who have sought
a reality beyond the mind and commonsense. Corpus of knowledge they have brought forth is
not amenable to commonsense mystifying with no head no tale appearance of many precepts
that have reached us in modern times through many a dark centuries. Antiquity of siddha
tradition can be easily traced to the Harappa days of human civilization as may be understood
by the Pasupati seal the highest attainment of siddha as rdhvaretas.
The most striking aspect of siddha wisdom that speaks of the existence of a fifth force are:
1. Decimal and the sexagesimal number system
2. Abstraction created as the wheel of time and named after the nodes of lunar orbit
3. Time structure of breathing apparent in the abstract conception popular as sidereal
Zodiac
4. Patterns of destiny as prescribed in siddha tradition with a mathematical model of time
in which earth is made to rotate 81 times in a day
It is suggested following Tegmark that the mathematical structure apparent in the siddha
wisdom is a pointer towards the existence of a fifth force, hitherto unknown to modern science
and cannot be made to reveal by the known modes of scientific investigation.
Discussion begins with a discussion on the theory of everything anticipated by modern science
and effort has been made to present some qualitative evidence and directions to seek more
substantiation of the ideas presented. The Indian spiritual tradition derives its roots from the
realization of this fifth force regarded as the spouse of time or say space time getting described
as the Great Time in siddha terminology.
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I. Introduction
Mans quest for unity or unification of concepts had its beginning in the mythical quest for
God as the unifying experience or principle and it continues in present times with the
Physicists search for unifying principles in the domain of energy transactions. Schiller
1
at the
outset of his discussions expresses the quest in a lucid question:
Is there a common language for these and all other observations of nature? Is everything that moves, from
people to planets, from light to empty space, made of the same constituents? What is the origin of motion?
The quest for a final theory did not succeed in the 20
th
century despite decades of research
involving innumerable Physicists worldwide and extensive experimental data. Schiller
describes the plight of unification as the emergence of a set of dogmatic beliefs about
unification which in general conveyed that unification is complicated and difficult. His
approach to unification at the outset conceives Physics as the science of motion and spells out his
quest in terms of:
Is there a unified and precise way to describe all motion? Is everything that moves, from people
to planets, from light to empty space, made of the same constitutents? What is the origin of
motion?
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Answers of the Last Millennium
He goes on to provide an account of the Physics of last millennium to sum up the high
precision description available at the end of the last millennium in six statements as below:
1. Nature follows the least action principle which implies minimum change and conservation
of energy and thus motion is predictable. And that growth and evolution are natural
proceses as is observed.
2. The speed of light c, the invariant maximum energy speed implies special relativity and the
mass energy equivalence.
3. The Planck force

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, the invariant highest momentum flow implies general relativity
and that things fall, empty space curves and moves as is observed.
4. Cosmological constant A describes the evolution of the universe and yields the largest
distance and age that can presently be observed.
5. The non-zero, invariant smallest change in nature, the quantum of action h implies
quantum theory and among others, it also explains what life and death are, why they exist
and how we enjoy the world.
6. In nature, matter and radiation consist of quantum particles. Matter consists of fermions, 6
quarks, 3 charged leptons, 3 neutrinos and their antiparticles. Radiation is of bosons, the
photon, 3 intermediate weak vector bosons and 8 gluons. Fermions and bosons move and
can transform into each other and are described by electromagnetic, weak nuclear and
strong nuclear interactions that make up the standard particle physics model.
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In the words of Schiller:
These statements describe the motion of people, animals, plants, objects, light, radiation, stars, empty space
and the universe. The six statements also describe motion so precisely that there is no difference between
calculation and observation, between theory and practice.This is an almost incredible result, the summary
of the efforts of tens of thousands of researchers during the past centuries.
Last Millennium and the Gap
Above enumeration is followed by an account of the small set of observations which do not
follow from the six-faced picture of Physics he gave.
The origin of colour is a consequence of the low energy value of the electromagnetic
coupling constant
1
137.06
. A different value would have made the colors to differ.
Nature of the dark matter is unexplained
Process of thinking is unexplained.
We do not know yet in detail how thinking follows from the above statements, though we do know that
thinking is not in contrast with them. In the case of dark matter this is not so clear: dark matter could even
be in contrast with the millennium description of motion.
In summing up the quest for unification, Schiller presents an account of the unresolved
issues:
In other words, even though the millennium description of physics is precise and successful, it is not
complete: there are some open issues. Indeed, the sixth statement given above, on the standard model of
particle physics, is not as simple as the preceding ones. Why are there three interactions, twelve elementary
fermions, twelve elementary bosons and three dimensions? How does the origin of colour and the nature of
dark matter fit in? How is the standardmodel related to the five preceding statements? And why is there
motion anyway? These open, unexplained issues form the quest for unification, phrased in concrete terms.
Mind Games That Hampers the Quest
Schillers account also brings out the pre-conceived notions or mindware trends or may be
attitudes that have vitiated the quest for unification during the last millennium. Some of the
mindware streaks are interesting and shall give us some insights about the openness needed in
achieving a creative leap towards unification.
1. A final theory of everything cannot exist because nature is infinite and mysteries shall ever
stay.
This notion is wrong as nature is not infinite. Even if infinite knowing and describing
everything would still be impossible. A final, full description of foundations of motion may be
possible albeit mysteries and may explain both particle physics and general relativity.
2. Godels incomplete theorem or computational irreducibility are cited to deny the possibility
of a final theory.
Reasoning is wrong as both theorems are getting applied to domains where they are not valid.
3. It is not clear whether a final theory exists at all
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Schiller exposes the ludicrous dimensions of such notions in remarkable words:
A physical theory is a way to talk about nature, and for the final theory we only have to search for those
concepts that enable us to talk with precision about all of motion. Becausewe are looking foraway to talk,
we know that thefinal theorymust exist. And searching for it is fascinating and exciting, as everybody busy
with this adventure will confirm.
4. Final theory is a reductionist endeavor and cannot lead to success because reductionism is
flawed.
This claim is wrong on three counts. First, it is not clear whether the search is a reductionist endeavour, as
will become clear later on. Second, there is no evidence that reductionism is flawed. Third, even if it were,
no reason not to pursue the quest would follow. The claim in fact invites to search with a larger scope than
was done in the past decades...
5. Quest for a final theory makes no sense as long as the measurement problem of quantum
theory is not solved, or consciousness is not understood, or the origin of life is not
understood
Now, the measurement problem is solved by decoherence, and in order to combine particle physics with
general relativity, understanding the details of consciousness or of the origin of life is not required.
Neither is understanding or solving marriage problems required though this might help.
6. Quest for a final theory is a sign of foolishness or a sin of pride
Such small and enviousminds should simply be ignored; the nastier specimens might deserve to be
ridiculed. After all, the quest is just the search for the solution to a riddle.
7. Reading the mind of God
This is false, as any expert on god will confirm. In fact, solving a riddle or reading a physics textbook does
not transform people into gods.
8. Mistaken impressions of final theory and past failures
Some failed because they lacked the necessary tools for a successful search, others because they lost contact
with reality, and still others because they were led astray by prejudices that limited their progress.We just
have to avoid these mistakes.
In short, we can reach the final unified theory...only if we are not burdened with ideological or emotional
baggage. The goal we have set requires extreme thinking, i.e., thinking up to the limits. After all,
unification is the precise description of all motion. Therefore, unification is a riddle. The search for
unification is a pastime. Any riddle is best approached with the lightness that is intrinsic to playing. Life is
short: we should play whenever we can.
The Fifth Force: Residual Bio-Cosmic Force
The purpose of this introdcution has been to give a birds eye view of the modern scientists
perspective to the lay man so that one may understand the discussion and implications of the
postulation of a fifth force to the alread existing group of four:
1. Gravity
2. Electromagnetic
3. Weak interaction
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4. Strong interaction
5. Residual bio-cosmic
The fifth force, residual bio-cosmic, is postulated as the complement obtained as the total force
spectrum minus the known physical forces such as the four enumerated above. There is a
resiual bio-cosmic force operating between the microcosm and macrocosm which is low in
strength may be like gravity in small masses but is an essential complement and integral aspect
of the forces existing in nature.
II. The Weaver between Microcosm and Macrocosm
The fifth force is defined as the residual one operating within the self-aware-substructures,
(SASs), a term used by Tegmark
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to describe the kind of creatures like human who are seekers
or querists upon the manifested world. Self-aware-structures are self-seeking-structures,
structures that seek the reality below the apparent phenomenal world. Of course, this may not
be an acceptable definition to SASs for behavioral scientists trying to define and link self-
awareness as per the psychological notion of metacognition, awareness of ones own ability to
think. Humans enjoy a distinct place at the top of the evolutionary Pyramid with
metacognition, advanced cognitive skills like social intelligence, planning and reasoning etc
which are traceable to the prefrontal cortex in the brain. Psychologists consider self-awareness
as a complex trait which cannot be established as arising from a localized brain regjon even
though prefrontal cortex may be critical to the function
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. Given the incompleteness of
knowledge about the processes that lead to human consciouness, any discussion on a force that
operates between the microcosm and macrocosm may not be appreciated at all by the
Physicists latched up in their mode of inquiry and the paradigm of the senses and extended
senses vis-a-vis machines. Far more critical and negative can be the reaction of the modern
scientists if one is to postulate that the macrocosm in itself is a self-aware-structure with
prefrontal cortex and the associated brain stuff needed for all kinds of cognition. Further, it can
be deduced based on the ancient siddha wisdom that the cognitive characteristics of the
macrocosm has a one-to-one parallel with the developments that have already manifested in
the cognitive skills of microcosm and the correspondence is the key to the existence of a fifth
force that integrates both the cosmos as a harmonic whole.
Macrocosm as a Self-Aware-Structure
Microcosm as an SAS, statement may look highly preposterous and philosophical to many.
Reason is the paradigm of inquiry based on sensory apparatus to which the modern science has
enslaved itself.
By what stretch of imagination can one hope to understand that the cognitive abilities of
the human being are wholly represented by the sensory apparatuses we have created?
Is there anything suggested by science that forebids some kind of cognitive communications
between the microcosm and macrocosm?
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Cant there be a paradigm of intellectual pursuit where in macrocosm can be realized as a
self-aware-structure (SAS) interacting with the microcosm seeking a harmonious existence?
What if the reality of existence is evident only in the harmony of the two self-awareness-
structures, microcosm and macrocosm, and if the experience/study of either of them shall be
incomplete without the study of the other?
Answers to these questions can be attempted by drawing some down to earth analogies from
modern physics.
Universe as Harmony of Two Self-Aware-Structures
Is there a need for two self-aware-structures, the microcosm and macrocosm to intercept
the encompassing rathern than external reality?
Given the present day microcosmic pursuit of reality external to it, the proposition of the two
self-aware-structures will be summarily rejected. But an analogy from modern physics itself can
be used to convey the idea of a harmonious whole universe manifesting from the two SAS.
Modern study of the microcosm (human existence, anatomy and consciouness) and
exploration of macrocosm (particle physics, cosmology) resembles the two domains that
physics had before the advent of the superstring theory. On both the fronts there is a string of
achievements but when seen as a quest for reality, integration is evades and the end result is
always a set of riddles. An analogy may be drawn here of the conflict perceived between
Quantum Physics and the General Relativity. In the words of Brian Greene:
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The two theories underlying the tremendous progress of physics during the last hunderd years progress
that has explained the expansion of the heavens and fundamental structure of matter are mutually
incompatible... the equations of general relativity and quantum mechanics, when combined, begin to
shake, rattle and gush with steam like a red-lined automobile. Put less figuratively, well posed physical
questions elicit nonsensical answers from the amalgam of these two theories. Even if you are willing to keep
the deep interior of a black hole and the beginning of the universe shrouded in mystery, you cant help
feeling that the hostility between quantum mechanics and general relativity cries out for a deeper level of
understanding. Can it really be that the Universe at its most fundamental level is devided requiring one set
of laws when things are large and a different, incompatible set when things are small?
We have a similar situation in the case of microcosm and macrocosm:
Can the Universe be divided as a self-aware-structure into two incompatible domains one
living and the other inert?
Can the consciousness be understood by a mode of inquiry that excludes the macrocosm?
Does not the human quest for reality demand a deeper level of understanding perhaps
under a different paradigm of investigation which deals with the microcosm and
macrocosm as a harmonious whole?
Is it not possible that the reality may become comprehensible only when the haromony of
the microcosm and macrocosm is achieved in what is being described as human
consciouness?
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At this juncture of our discussion, the ancient spiritual wisdom has many insights to offer.
Once upon a time, the siddha tradition existed all over the world and marked a paradigm of
inward quest, the remnants of which may be seen even today in the Tantra or Siddha precepts.
A Peep into Siddha Wisdom
Siddha means an adept of the ancient paradigm that sought reality by an inward quest in
which the microcosm and macrocosm were looked upon as one harmonious whole, a single
being, Uni_verse that sought fulfillment in the play of manifestation. Siddha reality meant the
experience of the truth rather any symbolic construction which had a secondary role in
conveying the experience to the qualified disciples. Siddha constructs of the world, the space-
time or models of the forces which augmented the experience of truth were translation of
experience devoid of the baggage of human mindware. Siddha tradition had been careful to
ensure that the transference of wisdom across the generation does not lead to distortion of the
precepts and yet the inevitable happened the degenerative mindware did pollute the ancient
wisdom in its course through centuries by absorbing figments of imagination of the pseudo
claimants to the discipline. In the following part, we shall attempt a sum up of the siddha
concept of reality in contrast to the attempts of modern science to make the nature reveal its
truth.
Quest and Cognition of Reality is Built-In
Siddha tradition declares that the cognition of reality by the self-aware-structures (SAS) is a
built-in process and stretches across the microscopic nugget at time zero to the end of the
evolutionary time perceived by the SAS. Both quest and realization are phenomena that
characterize the existential world and progresses by way of experiencing a subtle force
liberative in character in contrast to the instinctual bonds of nature. SAS systems seeks
enhanced awareness that negate the physical traits to achieve a greater degree of awareness
described as a gradual blossoming of consciousness as per the built in program with the
realization of the components of the reality inherent. Existence of self-awareness-structures in
itself is evidence for the game of an inherent subtle reality expressing itself in quest of its truth
as a result of the complex chemistry and dynamics of the manifestation process. In fact, the
word Siddha implies the underlying reality and realization becomes Siddhi in the process map
described as Yoga. Path of Yoga in fact is the inward drive for reality on a mind-less fabric in
contrast to the outward cosmological exploration that seeks to make the nature reveal on a
fabric laid out by the mindset. Both the modern and ancient paradigms may be mutually
exclusive but the ancient precepts have spoken of cognitions that help the transcendence of
mind to perceive reality in a better manner. Analogy may be drawn here of the observation of
sky through telescopes positioned in outer space.
Cognition of the Fifth Force
Modern physics speaks of the four physical forces in its description of the microscopic particle
world and the megascopic cosmos and the harmonious union of general relativity and
quantum mechanics achieved by the superstring theory is heralded as a milestone in the
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modern quest for the final theory of everything. String theory is a work in progress and yet the
emerging insights had been astonishing as far as the nature of space, time and matter are
concerned and the breakthroughs achieved in the latter half of 1990s suggest a complete
understanding of the theory much earlier than thought of initially. But there has been
difference of opinion about the implications of the final theory of universe at its most
microscopic level, a theory that can explain the properties of the fundamental particles and
properties of the forces by which they interact and influence one another. Champions of
reductionist philosophy claim that, in principle, absolutely everything, from the big bang to day
dreams can be described in terms of underlying microscopic phyiscal processes. Opponents on
the other hand put forward the logic that the wonders of life and the universe cannot be
exclusively the reflections of microscopic particles engaged in a pointless dance fully
choreographed by the laws of physics. Development such as the chaos theory is used to argue
that the complex systems shall be subjected to new laws and as for instance the behavior of a
tornado cannot be understood merely in terms of the behavior of an electron or a quark. Brian
Greene concludes the issue with the following remark:
Although it would be hard to explain the properties of a tornado in terms of the physics of the electrons
and quarks, I see this as a matter of calculational impasse, not an indicator of the need for new physical
laws. But again, there are some who disagree with this view
These observations raise certain questions:
Can a theory of everything be called elegant if it is confronted by calculational impasse?
Tornado may be a case where probably a theory is not possible but what about the less
complex systems?
Can the calculational impasse be correlated to system complexity that can be qunatified?
There are no easy answers to such questions. Questions and answers, debates shall continue on
ever shifting sands of mind-set as the quest for reality may not be accomplishable on a fabric of
mind that derives it support exclusively from logic and reasoning ability.
Reality is Exclusively Rational?
Methods of science seek to place the physical conceptions about the world on a rational
footing. Can the underlying reality of the world be exlored exclusively through a rational
process?
Methods of science offer a sufficiently broad pathway for the reality to walk in?
The final theory of everything construed at the microscopic particle level shall present an
unconstricted framework to seek explanations for a complex system like the human being
i.e. the self-awareness-structures (SAS)?
In contrast to the methods of science, siddha precepts declare that the reality cannot be
approached exclusively through the rational methods. Siddhas lay stress on the courage and
committment of the aspirant (seeker of reality) to pursue a path rooted in the irrational through
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specific means and methods which bear fruit only in the interception of reality. At all
intermediary stages, incessant war happens between the rational mind and the irrational.
Unless the irrational is rooted in alternative evidence that commands confidence, in nick of
time commonsense may eliminate the whole stock of irrational to push the individual to the
square one of a snakes & ladders game. Rational mind, commonsense, equipped with the
sensory cognitions, acquired knowledge and logic employs it full might to deny a foothold for
the irrational. Against such a backdrop of human intellectual pursuit, siddha wisdom speaks of
a force for which no homologue can be found in science and this new force spoken of under a
different paradigm of intellectual pursuit has been termed as the fifth force that underlies the
reality and also paves the way for realization of the reality. Ancient lore considers this revealer
of reality as feminine with motherly instincts and she is known by different names reflective of
the characteristics. As the revealer of truth against all odds presented by commonsense she is
ever victorious or unvanquished and the siddhas praise her valour with the title Aparjit.
Basic to this conception are:
1. A force that plays to integrate the microcosm and macrocosm as a whole being i.e. unitary
self-awareness-structure
2. Force that presents a subjective experience to the microcosmic individual which seeks
substantiation in macrocosmic correlations involving planetary longitudes used in astrology
3. A force that can be identified as the causative astrological force represented by special
planetary longitude functions derivable from a specific geometry and zero point on the
ecliptic belt.
4. A force that is represented by longitude functions which are independent of planetary
distance and dependent only the period relations among longitudes identified for the
purpose.
For the physicist, the non-adept, all this is mumbo-jumbo lacking experimental verification and
deserves to be condemned as a pseudo-science jargon. At this juncture, we shall not go into
efforts for achieving baptism as science for the formulation of the fifth force discussed here in.
Instead what we shall seek is a mathematical evidence viz. that the causative force underlying
the siddha wisdom of astrology is in fact the physical instantiation of the two important
formulations of number systems (1) the decimal system and (2) the sexagesimal system.
The hypothesis of fifth force for which proof is attempted
Even the physics of the day allows for only four well known fundamental forces, a look at the
ancient siddha wisdom suggests the existence of a fifth fundamental force in the complex
domain of self-awareness-structures which is complementary to the domain of the physical
forces. This fifth force underlies mysticism and the mystic sciences and can be found
formulated in the Indian astrological system in terms of specific sidereal cosmic longitude
functions derived with reference to the star -Scorpii.
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We shall in the following part use the specific principle with which a human birth is defined in
Indian astrology to show that the astrological births encrypted in such formalism leads to the
decimal and sexagesimal systems or in other words the ancient number systems arose in siddha
wisdom as physical instantiation existed in the phenomenal universe.
III. Universe as Physical Instantiation of Mathematics
Tegmark has formulated the external reality hypothesis which is phrased as:
There exists an external physical reality completely independent of us humans and our
external physical reality is a mathematical structure
Tegmark has described mathematics as the way to approach reality independent of human
tainted thought and not a simply a means to describe the external reality as is being
conventionally accepted. Tegmarks Mathematical Universe concept needs a closer look to
present the necessary background for deducing the existence of a fifth force corresponding to
the mathematical structures of the decimal and sexagesimal number systems.
Mathematical Universe
Tegmark advocates a physical world that is completely mathematical and seeks to have a
theory of everything based on hypothesis such as:
There are one or more mathematical structures that exist not only in the mathematical
sense, but in a physical sense as well.
Self-aware substructures (SASs) might inhabit some of these structures and we humans are
examples of such SASs.
In other words some subset of all mathematical structures is endowed with the elusive
quality we describe as physical existence.
These principles in turn lead to different scenarios like
1. The physical world is completely mathematical
(a) Everything that exists mathematically exists physically
(b) Some things that exist mathematically exist physically, others do not
2. The physical world is not completely mathematical
Why the few exists and others not is a question that will tax the physicists while accepting that
the universe may be included as a category 1(b) phenomenon. Mathematical structures having
equal a priori merit may have differing prospects for physical existence given different initial
conditions. In the words of Tegmark:
Then why should one set of initial conditions have PE when other similar ones do not? Why should the
mathematical structure where the electron/proton mass ratio 1836 have PE when the one with m
p
/m
e
=
1996 does not? And why should a 3+1-dimensional manifold have PE when a 17+5-dimensional one does
not?
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Such questions as above are getting debated and have opened up a very insightful era in our
quest for a final theory of everything.
Limits on Mathematical Strutures
It is important to realize the nature and connections possible between the mathematical
structures and the reality underlying the phenomenal world open to the sensory grasp of self-
aware structures like the humans. As Tegmark observes:
The variety of mathematical structures are limited in two ways:
1. Equivalence that happens between the different axiomatic strucures diminish their total
2. Self-consistency requirements also makes addition of axioms redundant
It becomes therefore apparent that even if a SAS by chance happens to be delving into much
more complicated mathematical structures which did not explicitly involve integers, (in place
of the gradual or what is being described my modern mindset as the primitive evolution of
number systems), the SAS shall ultimately end up discovering the number systems as they are
ubiquitous. That is, all types of self-aware systems would arrive at similar mathematics relevent
to their existence mathematics of the particular struture in which the SAS resides. An SAS
is quite unlikely to overlook any basic mathematical strutures which are inherently present in their micro-
macrocosmic, uni-verse existence, mathematics underlying their integrated, unitary, wholeness.
Further, it may be noted that more axioms are needed to define a smaller ensemble and for
defining an ensemble of SAS with built-in free parameters shall be difficult unless the related
dimensionless numbers of the kind 1/137.0359895 (the fine structure coefficeint) are known.
IV. Different Ways of Interpreting Mahematical Structures
A mathematical structure can be perceived in different ways and then the issue of diverse
interpretation emerges. Tegmark has described the two perspectives on the following lines:
1. Bird Perspective
Bird perspective or the view from outside is the mathematicians view of a mathematical
structure. As for example, the classical celestial mechanics for the mathematician shall be a set
of equations while for the SAS it will be an experience of a number of objects in the sky whose
positions change with time.
2. Frog Perspective
Frog perspective is the inside view or experience of the self-aware structures. Conflict possible
between the bird and the frog may be illustrated using the example discussed by Tegmark.
In the case of electrodynamic and special relativity, there had been difficulty in interpreting
the discovered mathematical structure of the 4-dimensional world of eternal present
where nothing ever happens with the inside view of SAS of a transient three dimensional
world. That is, conflict existed between the birds view and the frogs view until Albert
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Einstein explained the fact that the frogs view depended not only on its position but also
on the velocity of the SAS.
In the case of general relativity also, the bird view shaped by Minkowski and Riemann
could be related to the subjective experience of the frog only by Einstein.
In the case of non-relativistic quantum mechanics, still the bird-frog conflict exists but the
experts agree more or less that the birds see the deterministic evolution of a wave function
while the frogs see a probabilistic realm of events. Some people remains stuck to the
Copenhagen interpretation that there is no bird view at all.
Based on the above experiences it can be surmised (not necessarily true) that in the case of
different mathematical structures, the bird view and frog view can be a case of conflict
depending on the special characteristics of the domain.
There can be mathematical structures which apparently depict the no bird view scenario
On equal probability there can be mathematical structures which apparently forebids the
frog view
Frog view and bird view may depend on the mode of theorization and experimentation and
also insightful interpretation that relates the bird view to the frog view.
V. Universe as Physical Instantiation of Mathematics
Tegmark hypothesis relies on mathematics as a tool to intercept the reality independent of
human mindware and in contrast the siddha tradition prescribes yoga for the mode of
cognition untainted of vikalpa the baggage of human existence. If we integrate both the
statements, the likelihood arises for the fact that some of the mathematical structures may be
amenable to a physical instantiation only under the nirvikalpa or the mind-free cognition of the
siddhas.
Mathematical Structure
In the Mathematical Universe Hypothesis (MUH), a mathematical structure is defined as set of
[...] abstract entities with relations between them. Even the human beings make up a broad
kind of mathematical structure described as a specific kind of self-aware-substructure that lacks
an overview on the whole universe. Limitation that Tegmark speaks of SAS in terms of the
frog view and bird view in fact is the transcendence sought by the siddhas perception
independent of the sensory windows and the mind-processor or may be a mode of cognition
and modeling not exclusively based on the five sensory inputs and logical reasoning some
kind of an extra sensory perception which helps to create the mathematical structure necessary
to model subtle forces that lie beyond the normal five fold sensory realm of the mindware.
Jyotihsstra as a Mathematical Structure
The Tegmark theory can be applied to the mathematical canons of Jyotihstra to demonstrate
that the modeling of time as inherent in Jyotihstra in fact represents a mathematical
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structure having physical instantiation in the siddha experience that transcends mind to have
an overview of the interconnectedness of life and cosmos from the 4
th
sheath known as
Vijnanamaya kosa. A comprehensible illustration of the mathematical structure underlying the
siddha experience can be attempted using the siddha tool which has come to be described as a
horoscope.
Horoscope as a Mathematical Structure
Mathematical structure inherent in a horoscope can be de-lineated and expressed on the
following lines:
1. Ecliptic circle is divided into 21600 minutes of arc the sexagesimal number system arose
in siddha cognition from its physical instantiation as the time structure of breathing.
2. A set of longitude functions are used to interpret the evolution of life from an initial point
called birth point that marks a physically independent human being having its own time
structure of breathing tagged from the moment of the first cry onwards.
3. Each birth is defined using a mathematical rule that interlinks the ascending eastern
horizon (Asc) to the longitude function of moon by the rule 81*Asc = Moon 120
0
.
4. Relation (3) above implies that the model employs diurnal rotation 81 times faster to
represent the time structure of breathing known in siddha experience. Obviously, if we
define 81*Asc = K mode 360, an arc of 360/81=4.4444 on the ecliptic circle shall be equal
to 360
0
upon the K-circle. That is one K-circle is completed in 1440/81 minutes =17.8 mins
or 44.44 vinadis.
5. Moon being relatively stationary i.e. changes on an average only by 9 minutes of arc in 18
mins while the Ascendant rises 266.67 minutes, there shall be three births defined by the
rule (3). 800 minutes of arc on the K-circle contracts to only 800/81 = 9.87654321 minutes
of arc of earths rotation for the mathematical structure underlying a horoscope. Thus the
27 nakshatras of the K-circle in 81 rounds give 2187 birth representations in a day i.e. a
mathematical structure is defined for destiny over a siddha model of time conceived as an
abstraction of the ecliptic circle.
6. Horoscope is a representation of birth time with ten geometrical longitude functions
independent of distance making a picture of the solar system against the stellar background
modeled into 27 arc segments credited to be the spouses of moon. In contrast the ecliptic
circle is divided into 12 arc segments credited to 12 deities which are manifestation of sun.
It becomes apparent from the above that the decimal system as seen in the definition of a birth
event (9.87654321 minutes = 800 minutes = 1 nakshatra on the K-circle) and the sexagesimal
notation are implicit in the erection of a horoscope by the siddha model of time. Any such
model and horoscope has meaning for predictive purpose only if the exercise arises out of a
valid mode of cognition or means of knowledge regarding the causative role of a subtle force
independent of distance. All the other four fundamental forces of nature are dependent on
distance whereas the siddha cognition speaks of a force integrative of the micro and
14

macrocosmos and is independent of distance. In fact, it has to be independent of distance as
the force arises out of the wholeness, oneness, the universe.
Siddha Model of Time and the Fifth Force
The patterns as above of destiny are defined using a specific model of time carved out on the
ecliptic against the stellar background. Any such model of time for predictive purpose has
meaning only if the modeling achieves the representation of a force underlying the flux of life
or ageing, the perceived arrow of time. No such force is known to modern physics as discussed
earlier. Obviously, if the horoscope has some utility as a predictive tool, then the inherent
model of time implies the existence of a hitherto unknown fifth interaction. The siddha
tradition which can be traced as far back in time as the Pasupati of Harappa civilization (3000
BC), profess the existence of such a subtle force which permeates the whole universe as an
androgynous current of energy. It expresses in the human being as a third component of breath
or eye i.e. a siddha who has the experienced such a force is described as having three eyes
corresponding to sun, moon and agni agni being the subtle breath of universe aroused and
experienced as the expression of the fifth force over the spinal column which is the homologue
of earths axis in the microcosm. Sun and moon are the human breaths described as prna
chakshu (eyes of breath) and Agni is the breath of the Universe or the pranava chakshu or the
third eye is the definition that siddha tradition gives to time. Time is conceived as the breath
of the evolving Universe and it siddhas seek to integrate the same into their body and the
process involves great transformation of the individual and opens up to new levels of reality.
Siddha wisdom describe time as kla or death the force underlying time is death or Yama
and hence time is measured in units called yma and the delusive aspect of time is called
my.
1. Siddha wisdom models the apparent ecliptic path of sun and moon as the wheel of nodes
or rhu-ikhi chakram which in fact reflects the same rationale as ecliptic meaning the
path of eclipses.
2. Path of eclipses is modeled as the wheel of time of 21600 minutes of arc which represent
the 21600 breaths of the universe the cosmic man micro and macrocosmos in sex by
integration of the breaths prna and pranava.
3. On the ecliptic circle, every point can be zero unless a particular zero models the
astrological causative force. The wheel of nodes cause the experience of the fifth bio-cosmic
integrative force when the ecliptic longitude of the star Mla (-Scorpii) is set to be 240
0
or
made to correspond with the genitals of the cosmic man. This particular rationale of zero is
reflected in the tantrik installations of Siva & Sakti as lingam embedded in the yoni
symbolic of universe integration of micro and macrocosmos, Jva and the Prakrti.
4. Zodiac as Time Structure of Breathing
Every yogic body is tuned for 21600 breaths a day, which means 360 breaths in 1 ghati of
24 minutes or 15 breaths in one minute.
15

Breaths through the left and right nostril (connected to ndis Ida and Pigala) are
controlled respectively by the moon and Sun vis--vis the luni-solar phenomena.
The bright and dark fortnights as well as the solar transit from one zodiacal sign to the
other exercise their influence on the breathing cycle that alternates between the two
nostrils.
Bright fortnight of moon begins with the Ida-breath at sunrise while the dark fortnight
begins with Pigala breath at sunrise and switch over takes place at 2.5 ghatis or at one
hour intervals.
Switch over from one ndi to the other takes place also at the solar transit into signs and
thus arose the need for reconciling the revolutions of both the sun and moon and thus
emerged the luni-solar calendar.
In observing the breath, the right breath of dark fortnight is more dominant on Tuesday,
Saturday and Sunday while the left breath of bright fortnight is more evident on Monday,
Wednesday, Thursday and Friday.
Above tntrik precepts in fact reflects the principles with which the sidereal zodiac,
divisions of time and the weekdays are configured. For example, the 21600 numbers of
breaths decided the division of the ecliptic into 360 degrees and 21600 minutes of arc.
Caitra-ukla (1) coinciding with the solar transit of zero marked the beginning of a breath
cycle in harmony with the luni solar phenomena and the sidereal zodiac conceived as
Mldhra Cakra. We can see in Brahmapurnam:
Caitramsi jagatbrahm sasarja prathameahani
uklapaksesamagram tattad sryodaye sati
Pravartaymsa tad klasya gananmapi
Grhnngnrtnmsnvatsarnvatsardhipn
Brahma created the whole world and the year on the first day of Caitra. Also he instituted the calendar
with the conception of graha, nga, rt, msa, samvatsara and the lord of samvatsara. When
considered against the above background of tntrik precepts, we meet here with the conception of
calendar year beginning with Caitra-ukla (1) and also the r Mesa with which the breath cycle and
the computation of time begins.
Coincidence of the initial point of Klacakra and the breath cycle is not accidental. The
declared purpose of Tantra and the ultimate objective of the prnayma is transcendence
above time and as such all tntrik precepts and observances have got a specific orientation
with time. Hathayoga-pradpik 3 3 says:
Prnasya nyapadav tath rjapathyate
Tad cittam nirlambam tad klasyavancanm
When the prna enters susumn, for the yatis the mind is freed of mya and time ceases to exist
It becomes well evident that the siddhas spoke of a reality different from that of the common
man and the astrological formulations have their origin in such a super-reality experience or
extra-senory experience.
16

To sum up, the mathematical and logical formulations underlying Jyotihsastra can be valid
only if there is some mode of cognition for the underlying force. Siddhas claim to have
experience of such a force and they describe her as the great motherly intelligence behind the
stage of life which integrates the whole Universe as one supreme Being endowed with its own
intelligence.
Foce Underlying the Universal Being
Whole Universe is One Single Being and everything that happens within is akin to all that
happens within a human being to sustain it as an intelligent, creative being in quest of his own
truth. A description this force of life can be found in the words of Paul Davies:
6

...the cell is more than just a bag of gadgets. The various componets fit together to form a
smoothly functioning whole, like an elaborate factory production line. The miracle of life is not
that it is made of nanotools, but that these tiny diverse parts are integrated in a highly
oragnized way.
What is the secret of this astonishing organization? How can stupid atoms do it? Individually
atoms can only jostle their neighbors and bond to them if the circumstances are right. Yet,
collectively they accomplish ingenious marvels of construction and control, with a fine tuning
and complexity as yet unmatched by any human engineering. Somehow nature discovered on
its own how to do this... Even more remarkable is that nature built the first cell from scratch.
How was it done?
As a simple-minded physicist, when I think about the life at the molecular level, the question I
keep asking is: How do all these mindless atoms know what to do? The complexity of the
living cell is immense, resembling a city in the degree of its elaborate activity... At the level of
individual atoms life is anarchy blundering, purposeless chaos. Yet somehow collectively,
these unthinking atoms get it together. and perform the dance of life with exquisite precision.
..
This account is very important as it brings out some interesting aspects of modern mans
thinking. See the question:
How do all these mindless atoms know what to do?
Yet somehow collectively, these unthinking atoms get it together, and perform the dance of
life with exquisite precision
It becomes apparent that the Mother Nature has evolved a mechanism beyond the mind and
thinking to coordinate and integrate the activities to be a graceful play of life. This is the force
or universal presence, omniscience that received the name Great Mother in the wisdowm of
the siddhas.
Siddhas declare that the omniscient Mother is the guiding force of eveolution, it is inherent in
time and has ten manifestations which has come to be described by the tradition as
Mahvidys. Of these ten, the one that drives time is Mahkli.
17

VI. Frog View and Bird View of Life
Looking at life with the mindware, the thinking process rooted in logic, life is a mystery that
cannot be depicted as a process and interpreted in terms of few parameters. It is the frog view
and the frog may attempt to study life only in terms of tits and bits the dissected pieces like
time frame, body parts etc and a wholesome view is beyond the reach of the frog even if the
frog knows that the whole is more than the sum of its parts. As we saw above, the mind-ful
man cannot think of anything beyond mind, his approach is wholly mental and hence prone to
the uncertainties arising from mindware. Modern science does not know of any mode of
pursuit of knowledge beyond the mind and the only lead to mind to take a leap bit beyond its
horizon is the abstract formulation called mathematics. What can be configured as
mathematics and a frame of logic can be understood by the mind i.e. a bird view expressed in
mathematics and symbolic logic as we see in astrology can be a tool for the mind to interpret
the apparently complex temporal profiles of life. Here the question arises: whether a
formulation based on bird view can be verified by the tools available to the frogs?
Answer to the above issue is that only testable predictions from the mathematical theory of
bird can be verified by the frog. Or may be a change in perspectives may cause the frog to fly
even if it is difficult to become a bird. The underlying energy or force may be detected if the
frogs can have appropriate instrumentation for the same. In the case of astrology,
unfortunately, the frogs have no means to feel or detect the energy wheras the siddha tradition
is at their voccal extreme in glorifying the feel of that force in myriad names and descriptions.
She appears in different ways to the different mental planes (chitta-bhumi) and time is
supposed to play a significant role in causing her manifestation on the physical frame of the
siddhas conceived in terms of the six wheels. Siddha body itself is the Big Wheel of Time on
the sky and the interior network of subtle energy channels get described in tersm of six wheels
or six lotuses which carry the alphabets of siddha-language and the energy of the spells.
VII. Siddha Experience of the Force of Time
Siddha literature identify occasions like eclipses, solar and lunar transits, conjunctions of
planets used in astrology as indicators etc as times when the force of time can be experienced
by the siddhas. We have in fact a grid like structure arising from the 4x4 division of space to
represent the geocentric orbital plane which is named after the nodes of the solar and lunar
orbits. The 12 segments of the circle with reference to Ml or -Scorpii as fiducial at 240
0
is
the wheel of time or the serpent wheel and the inherent power as known to siddhas invoke the
movements of a serpent. The nodes of moon as such is known as the head and torso of an
energy serpent Rhu-ikhi imagined across 180
0
and completes one revolution like planets in
nearly 19 years. The 30
0
points along the 360
0
degree circle which marks out the segments
(ri) are centres of peak potentials like the nodes upon a wavy string and the solar transits
across such points are considered as important moments when the energy can be tapped by the
adept in yoga. It transpires therefore that the model of time as known in siddha tradition is not
18

an arbitrary mathematical abstraction of the circle it is a specific geometry of the ecliptic
which yields the mathematical structure of the energy that drives time.
XII I II III
XI IV
X V
IX VIII VII VI
What we see above may not make sense in the frog view but for the bird or the siddha it is
based on real experience on the physical body.
Apart from the junction points at 30
0
, the sun-moon conjunction (newmoon) and opposition
(full moon) are also considered as very potent moments when the siddha may feel the presence
of the force of time in myriad ways depending upon his mental plane. Siddha wisdom states
that the wheel of time is placed inside the mental body of the human being microcosm 3
rd

of the five layered structure.
VIII. Historical Moments when the Force had its Peak
Considering that the siddha wisdom has some substance and a fifth force, which can be
perceived as the serpentine inner spirit of time, exists, can there be some specific moments
when such a force may be spotted in social life?
The force we have been speaking about so far is bio-cosmic, it expresses in active organic life
and hence some social impact at some rare historical moments can be expected if
astronomically such special characteristics of the moments are discernible. In this respect, the
times that deserve our maximum attention are:
1. Eclipses happening at the 30
0
junction points precisely. In order of importance
(a) Solar eclipse, local total-annular- partial, global
(b) Lunar eclipse
2. Coincidence of newmoon precisely at 30
0
junction points r-i
We have two remarkable examples of such times when society witnessed the force of time in a
most unthinkable manner.
Solar eclipse at Makara Samkranti on 15 January 2010
19

Local solar eclipse had its beginning at Kumbakonam at 11:18 hours with totality at 13:25. Just
before the beginning of the eclipse, a cobra was found to pluck the Vilva leaves to do archana
at a Siva temple near Kumbakonam.
Newmoon: 00:18 Makara. Newmoon missed samkranti 0:0 by 7 hours but it was coupled with
a total solar eclipse and sun at 270:00 had moon at 266:49 and Rahu at 266:10 close
conjunction and hence a very potent moment for the force modeled by the siddhas as the
Rahu-Sikhi chakram.
A total solar eclipse happening in the vicinity of a solar transit of Capricorn is a very rare event
and such a configuration is remarkable from a siddha point of view also.

Kumbha samkrama 1568 AD Great Sacrifice at Chitor
Historical accounts available on the web speaks of the seige of Chitor beginning in October
1567 AD and its culmination in the great sacrifice Johar by 13000 women and children and
the self-sacrifice of 8000 warriors (Bhils and Bhils turned Rajputs). Warrior clans all over India
had Mahkali as their tutelary deity and hence the sacrifice at such mammoth scale is likely to
have some indications in the sky i.e. the siddha model of time: Rhu-ikhi chakra. Following
data is noteworthy.
Makara samkrama 30 December 1567, 20:46 IST. Sun 00
0
00 & moon 02
0
11. New moon
corresponded to 29
0
48 Dhanu = sun = moon (30 December at 16:04 IST). Sun and moon had
been approaching closer and closer to the junction points where the humkra had its peak.
Kumbha samkrama 29 January 1568, 09:56 IST: Sun 00
0
00 Kumbha & moon 29
0
37 Makara.
New moon corresponded to 00
0
02 Kumbha = sun = moon (29 January at 10:46 IST). Sun
and moon had precisely coincided the ri 0 when the right ayanma is used. Transit and the
newmoon differed only by 1 hour.
Meena samkrama 28 Feb 1568, 07:25 IST: sun 00
0
00 Meena & moon 00
0
54
Meena.Newmoon was at 05:27 IST on 28 Feb 1568 AD i.e. differed by just 2 hours from the
moment of transit.
20

Newmoon at such close vicinity to the r-si junction points nodal points of the serpent is
significant and the events of the solar month of Aquarius which got sandwiched between such
remarkable transits point towards the existence of the fifth force spoken by the siddhas
Mahkli.
Above configuration seen on the wheel of nodes may be better understood against the
background of the article Integration of Jyotihsastra-Aparajita-Tantra which spoke of an
underlying force whose principal abode is at Kamakhya. Article itself got written inspired by
her manifestation as Aparajita and a trip to Kamakhya in October 2011 coinciding with Tula
samkram. Assuming for the sake of a scientific discussion if the graceful presence at
Kamakhya, Mahakali is the force underlying Jyotishsastra, how one may look for an
astronomical and mathematical presence of that divine?
She is life alone and death is an abstraction invented to achieve a stagewise comprehension.
She is life alone and yet or so she exults at sacrifice. Sacrifice is the force by which she runs the
show. Death is the force of time, we call it Yama by personification. Her force is sacrifice, self-
sacrifice of her devotees by which her creativity takes the upswing.
Article on Aparajita spoke of an astrological causative force, the modelling of which is
achieved in the Zodiac in terms of longitude functions traversing periodically over the 360
degrees or 21600 minutes of arc. If such a force exists by which the prediction is achieved as an
event, if the holistic sciences such as yoga and tantra which are based on the equivalence and
integration of the micro and macrocosm, then what kind of astro-mathematical expression can
be expected for such a force?
In other words, if the force underlying Tantra is the force underlying Jyotihsastra, how the
force underlying Tantra viz. Aparajita shall have her astronomical and mathematical
expression?
By what necessity Ganita came into being in the siddha tradition?
If suppose Ganita was created under experience of Aparajita as Mahakali the great
essence of time can there be a better place other than Jyotischakra to spot her?
If Ganita and the Jyotischakra got created under the Siddha experience of Mahakali, cant
there be a notable manifestation of Her presence on the Jyotischakra?
Her Signature
What is her most famous signature as known in tantric tradition? What makes her rejoice or
exulted in spirit?
There is one and only one answer: Self-Sacrifice
Sacrifice is her most famous and authentic signature with which she is known. Against such a
significance of self-sacrifice, where can we think of spotting her in some astronomical
manifestation?
New moon coinciding the samkrantis are the most potent moments
21

Eclipses new moon or full moon in line with the nodes of the luni-solar orbit.
Eclipses at samkrantis also can be understood to be important
Planetary Positions on the day of Johar
Planetary positions on 23 February 1568, the day of Johar and the Sivartri after 2 nights had a
significant repetition in 2005 with the new moon falling precisely degree-mins to the sun in
upper transit on the day of Johar while the nodes also crossed from Mesha to Meena.
Ketu
28:30

Ketu
28:23

Rahu
1.0
True 0

Sat
25:25
Sun
25:15
Merc
23 Feb
1568,
Noon

Mars

Sun
27:xx
Moon
Merc
25/26
February
Sivartri
Mars
Sun
25:15
Moon
25:15
10 March 2005
New moon that
followed
Sivaratri

Venus
Moon


Venus
Jup
Rahu
Sat
Jup
Rahu
Sat
(R)
Ketu
Arrival of this write up in the hands of the ktas in 2012 can be explained using the rationale
of Kunda-ganita employed in horoscope rectification. 360/81=4.4444 is a magical number of
the destinys Pandoras Box it is a significant element of the mathematical structure
discovered by the siddhas. When the diurnal sphere or the wheel of nodes in the Prnamaya
koa rotates by 4.444 degrees, the Kunda sphere rotates by 360 degree in the Manomaya kosa.
360/81 = 4.4444: 36000/81 = 444.444
The year 1568 and 2012 are related through this magical number as 2012-1568 = 444.444.
Further, it can be noticed that the 444.44 years from the day of Johar i.e. 23 Feb 1568 AD
+444.44 years takes us to 17 August 2012 noon when sun is in transit to Simha at 0
0
while
Moon is in the 26
th
degree which had caused the sacrifice. If the newmoon is examined, it falls
very close to 0
0
Simha at 00
0
:23. Newmoon and the transit differed only 1/3
rd
of a day.
23-25 February 1568 AD marked the solar transit from 26
th
degree to 28
th
degree with the
sacrifice of the 8000 warriors on 24 February 1568 AD while sun transited the 27
th
degree.
Simha newmoon of the 1
st
degree is followed by
Newmoon at 28-51 Simha
Newmoon at 27-47 Kany
Newmoon at 27-10 Tula
Newmoon at 26-59 Vrschika
Newmoon at 27-00 Dhanu
Newmoon at 26-57 Makara
22

Newmoon at 26-38 Kumbha after the Mah Sivartri of 2013
Newmoon at 25-54 Meenam
These planetary phenomena are the culmination of a series triggered by the Sivartri of 2005
and ending with its impact on the 26-27 degrees with the Kumbha-Sivaratri of 2013. Sivaratri
of 2012 had no special significance when considered in isolation but the Mahsivartri of 2013
shall have great significance. 1991 and 2010 also had been significant in respect of the
newmoon configurations close to the junctions r-i (30
0
points).
VII. Conclusions
I leave the inferences to the sakta readers in view of the medium of mind with which the
knowledge is shared under the present paradigm of human enterprise to seek reality. Just want
to leave some hints towards a better understanding of the issue discussed in a second reading
for those who have developed some interest in the topic discussed.
Siddha tradition has great truths underlying the same and the decimal and sexagesimal
notations are only a glimpse of the same. The mathematical structure that is apparent in the
siddha wisdom of time is a pointer towards the reality that stands beyond mind and reasoning.
Any reality beyond commonsense, beyond tools acceptable to mind is regarded as irrational
and folly and the quest for the ultimate truth or reality beyond apparent phenomenal world is
an incessant war between the rational and the irrational. A rational notion, some logic
apparent to be factual to commonsense can wipe off a life long tryst with the irrational because
the mind is habituated to perpetuate itself by denying everything beyond it. Mind divides and
gives names and prevents the parts of the reality from realizing the whole which is more than
the sum of its parts. Going beyond mind is going beyond names and then the whole is revealed
and the process is called Yoga.
Siddha reality is rooted in yogic perception devoid of the human baggage of shared minds
nirvikalpam. Under the frog view, the siddha wisdom is apparently a pseudoscience while in a
bird view, the mathematical structure that the siddha tradition has bequeathed to us point
towards the existence of a fifth force that appears in ten liberative forms known as Mahvidys
in the Indian siddha tradition. The most popular of them is Mahkli, the tigress of time and
the mother of all wisdom Sri Vidy who is known in gnostic tradition as Mother Sophiya.
-rrr-r|r-rr+r|=|rrr rrr|r |rrrrr!
r||r =r-rr -rr|r rr-r +r-r|r rr-r -r!!
-rrr|r |>rr rrrr =rrrrrrir!
r=rrr rrrrr +=rrr |rrr| >rr|r -rr!!
Irrational can be disowned by anyone because of the freak mind. Irrational in fact is the true
warrior within man irrational the spirit beyond mind is the soul and the irrational is the
eternal warrior. From Her feet the irrational spring to existence and like a chaver (self-
sacrificing warrior) he fights the rational swings between her feet till the siddha owns it up by
integrating the experiences along the myriad miracles with which she had sustained him... in
23

the long drawn out war, the mind realizes its own ludicrous character in its own way and
eliminates itself. Mind deletes itself when faced with ludicrous extremes mind cannot be
eliminated by making it design its own games or by quoting conundrums like
karmanyevadhikaraste... such sermons are momentary and shall be of no impact beyond a
freak mind and hence the wide gap between preaching and practice.
Mind is fearful of anything that shall add conviction to the truly spiritual instincts and so the
first reaction of mind to any miracle is disbelief. Mind fights with all means to deny the
miracles, the supernatural. Mind keeps the sermons under cover so that it wont be tested with
the effors to practice such precepts which shall deny the name and possessiveness. Mind
creates pseudo-convictions and transforms the individual to a psychic instead of spiritual and
this is happening all over the world in the name of religions.
Siddha tradition on the other hand, says:
When the stars and moon-light cease
The Sun rises
The flock of birds smitten by Garuda
Surrender to serve Him
Moon-light will cease only if it dies by its own tricky reasoning. It can be made to die by its
own reasoning only when supplied with experience that cuts its notions, its game of logic, bias,
fear... vikalpam and the modes of cognizance by which it thrives must perish by realizing its
own fallacy. Mind must be driven to commit suicide. Death of mind happens only from
within. It must collapse on to itself. It must be made into a black hole subjected to increasing
gravity of the "irrational" - footsteps of Great Mother that it collapses without leaving a ray
out...
People take the word my superficially and so none understands the spiritual meaning. My
is that which disguises the original, real by creating impressions of real. Last refuge of the mind
is my to make you feel that the present is real.
Siddha tradition is witness to Mahkli whose left foot is in the heart of ones corpse and the
right upon the 14 worlds and she holds the present in her right hand the severed head of the
buffalo, cattle within each which prefer to hold on to the cold comfort of the present. Mind
denies Her because of the fear of the cremation ground where she emanates to dance in her fury to
test the siddhas. Bhadra_Kli is Mahisha_Kali where Mahisha is the present taking numerous
forms inspired by delusion to fight for perpetuation of mind and name. Unless the present is
eliminated She shall be beyond cognizance as She appears only in a smana.
Present discussion is not for inducing any blind faith. Being critical is the first step of being
spiritual. But being critical with courage is important. In the absence of courage and
willingness to sacrifice, mind shall trick the individual and the only One who is not tricked by
the mind is the One who lives in the cremation ground. Siddha lessons leave no ambiguity but
unfortunately the interpreters have added their mindware nonsense to distort the ancient
wisdom.
24

Beware of the commentators and take the path to the cremation ground. She will come to play
Her games and to lift you up to the 4
th
body of Vijnna. The story writing and interpreations
cease there only.
Just as the modern science has its methods, siddha pursuit has its own methods. She is the
Guru and the curriculum is painful as she is bent upon destroying the last streak of mind. The
Chitor sacrifice and Mahsivartri of 1568 AD to which I have refered may raise many
questions in the minds of the people. Equally mystifying may be the Mahsivartri of 1191 AD
and the samkram that followed and the implications it had for the then Delhi King Prthviraj
Chauhan and the satis in his name at the abode of the Vrhi today known as Klikji...
curiosity cannot be endlessly pursued.... Siddha precepts say so.

Acknowledgement
The data needed and used in this study could be easily managed with the free software
provided by Mr Narasimha Rao. Newmoons and transits could be easily monitored by the
wonderful tool he has provided to all. Let Mothers Grace be with him always.
IX. References

1
Christoph Schiller, Motion Mountain, the adventure of physics vol.vi the strand model a
speculation on unification
2
Ibid., p.16
3
Tegmark, Marx., Is the theory of everything merely the ultimate ensemble theory? Annals
of Physics, 270, 1-51 (1998)
4
Robert O Duncan, What Are the Structural Differences in the Brain between Animals That Are Self-
Aware (Humans, Apes) and Other Vertebrates?, Scientific American Mind, March 2012
5
Brian Greene, The Elegant Universe, Vintage, (2000), p.4
6
Paul Davies, The Fifth Miracle, p.76-77