We could only relate through our mother – what would mom think? – until we became independent thinkers. Milk was ready as we tried to open our eyes. We clung to our mother when we tried to hide from facing the world. We cried out loud and we were pacified by our mothers. We shared our bodies with our mothers for several months while in the womb and extracted the potent lifeforce śakti from her that embellished us with ojas energy.

During our innocent years, we relied on our mothers for every bit of warmth and solace. Her touch gave us the force to build upon our ideals and conceptions. We grew in strength and force so that we could be ready for voluntary action. That force we gathered through the gift of motherhood enabled us to cultivate our own energy śakti for all the creativity we could muster.

We grow up building and fortifying what motherhood’s feminine force gifted to us. Mothering gave us the nurturing that served to cushion all our future actions with emotional support. That emotional reserve was also the āhlādinī–śakti which was borrowed from the unalloyed motherly love. Thus mother is hailed as the first guru, mātridevo-bhava, and it is a huge debt that motivates us to serve and practice.

Whether embroiled or relatively free, once encumbered, the tentacles of duties cannot be avoided. Just like the sacrifice of the mother, we can only serve by discharging our duties as spiritual penance and lovingly offer the fruits of hard work to the creator that exercised supreme śakti in this creation. Ultimately only the creator can protect us from the imbalance of adversity and prosperity. Feminine force is the instrument and the material cause of our lives and success. Without the support of that śakti we cannot excel in our lives.

Unwittingly we invite challenges from uninvited situations our way due to the very urge that initiated this life. We chose our mom through our father. Our innocence gave way to the understanding of the momentum of past actions and the grip of karma. We understood the value of correct knowledge in overcoming the shackles of ignorance, and the role of voluntary actions and its adhering virtues.

Freedom is not attained until the full quota of contingent satisfactions from the momentum of karma get exhausted, which may take lifetimes of striving and adhering misery. Therefore wisely proactive voluntary actions are needed to rectify and set things right by using that resource of śakti in every step of our lives.

A famous Vedanta verse proclaims that our immortal essence cannot be introspected by those who are physically weak (nāyāmātmā balahinena labhya). Thus a mindful seeker considers the gift of a healthy body as the most important support for introspective contemplation. Such a seeker understands that the body is like wet earth (or soil). Vibrant cruelty-free food organically grown on this Mother Earth is what sustains the original motherly śakti. Sustainable living is unapproachable without healing Mother Earth. Verily, Earth is the mother of our community, and she bears the burden of plundering, cruelty, exploitation and atrocities.

Honouring motherhood is a daily duty but during four navarātri periods each year motherhood is honoured through a targeted spiritual penance. These time periods are considered to be the ideal times to participate in healing the earth through the meditation and worship of the Divine Mother – the great śakti.

Meditation mass and fellowship services invoking the Divine Mother honour motherhood, reciprocate the sacrifices made for us and heal mother earth. Vedic fire ceremonies (Homa) are typically offered as an immense promise of reciprocation.

Those who sacrifice for the greater cause have truly understood the core principles and spiritual values that guide our service. It is not enough to seek personal benevolence for oneself from the Divine Mother. It is better still to undertake genuine spiritual practices and service that elevate our minds and fulfil our hearts without wanting anything in return. After all, a mother wants hardly anything from the child!

The Sanskrit text Mahākāla Saṃhitā declares that four nine-night periods, based on the soli-lunar calendar, are deemed especially auspicious for the worship of the great śakti in veneration of the Divine Mother. Each of these four periods are popularly celebrated as navarātri, which is a literal translation of ‘nine-nights’ with each period starting the day after a New Moon. The duration of each auspicious period is determined by the duration of a lunar day and its overlap with the sunrise time. Thus, in rare situations, one navarātri period may span as few as eight and as many as ten solar days.

In spiritual traditions, these four nine-night periods are celebrated by practicing varying degrees of contemplation, introspection, meditation, austerity, rituals, and by launching meaningful ventures. The culmination of this nine-night period ushers in daśamī or the tenth day of the ascending cycle of the Moon. It bears great significance for bringing to fruition a special personal triumph. Single days of special prayers related to the splendorous aspects of the Divine Mother divide the nine days (and nights) or navarātri meditation or worship.

caitre āśvine tathāṣāḍhe māghe kāryo-mahotsavaḥ
navarātre mahārāja pūjā kāryā viśeṣataḥ

The four auspicious time periods in 2023 for the US Pacific Time Zone are calculated below, as per the Sanskrit verse mentioned above:

Note: even though in Pacific Time Zone nine lunar nights span only eight solar days in the January 2023 Navarātri period, in which case those aspirants should not skip a day but rather conclude their 10 days of spiritual practice only on 31st January. This situation may not apply elsewhere outside of the western part of the USA.

Note: even though in the Pacific Time Zone nine lunar nights span nine solar days in the March 2023 Navarātri period, this may not apply elsewhere outside of the western USA, in which case those aspirants should conclude their ten days of spiritual practice as per local soli-lunar coordinates.

Note: even though in the Pacific Time Zone nine lunar nights span ten solar days in the June 2023 Navarātri period, this may not apply elsewhere outside of the western USA, in which case those aspirants should not add a day but rather conclude their ten days of spiritual practice as per local soli-lunar coordinates.

Note: even though in Pacific Time Zone nine lunar nights span only eight solar days in the October 2023 Navarātri period, in which case those aspirants should not skip a day but rather conclude their 10 days of spiritual practice only on 24th October. This situation may not apply elsewhere outside of the western USA.

A typical nine-night period may last an extra day or lose a day thereby making the time-period span either 10 solar days or 8 solar days, respectively. If the lunar nine-night navarātri spans 10 solar days, then practice the spiritual routine for 11 days and conclude the entire practice on the 11th day. Conversely, if the nine-night navarātri spans only 8 solar days instead of the typical 9 solar days, then add two extra days and conclude the practice on the 10th solar day.

Those adhering to a daily routine of spiritual practices (or vows), such as meditation, sublime recitations, or community service (sevā) can structure their time equally into ten days of steady participation. One tenth of all spiritual practices is deemed a correction. Therefore, nine consecutive days of practice must be followed by a tenth portion, which is the correction, in addition to any corrective measures taken during any individual practice session. While evening time or even midnight time meditation is acceptable for the nine nights, the tenth concluding session can be finished before noon.

Feel free to explore the links below (at the risk of seeing ads unless you enable your ad blocker) if you wish to further study the transition of dates for your own area (local latitude and longitude). The calculations are fairly reliable even though the original Vedic or Sanskrit significance might not be detailed. Please remember to use your local city for the correct results of applicable daybreaks or transitions.

Using the links below, please scroll down to the list of four Navarātri time periods and use your local coordinates (latitude and longitude are automatically populated based on the name of your city/state/country etc.) to find the correct span of days applicable to you:

Navarātri Calendar

Please adjust the local coordinates by typing in your city or locale to find the exact days applicable to you.

A reliable website that is a good resource for relevant celestial events and is also worth studying:

timeanddate.com/astronomy

The history of the modern calendar is complex, comprised of several past simplifications and periodic adaptations. There are many pitfalls and the Julian/Gregorian calendars have been mired with errors and corrections. The current Nirayaṇa sidereal system of a soli-lunar calendar, even though deviated from the corrective calculations of Vedaṇga-Jyotiṣa, invokes the timing of auspicious transitions. This calculation yields a dynamic calendar with some checkpoints for adjustments already built in (through intricacies of the Ayanāmśa calculations). Modern astronomy confirms the validity and accuracy of this dynamic calendar, wherein every soli-lunar month ends on a New Moon (Āmanta).

On a new moon, the Sun and the Moon are overlapping and aligned with respect to the Earth, signifying the imbuing of light in the emptiness of the mind. At such junctures, the meditator is now ready for the perception of the light of consciousness in the heart, having conquered not only the emotional and physical disturbances but also the remaining subtle desires.

A deep meditator who becomes completely absorbed (samādhi) and attains higher realization is known in Sanskrit as muni. This word transforms into mouni, or the great silence of deep meditation. When appended with āmāvasyā, denoting the new moon, this word mouni-āmāvasyā implies the silence of the great void — a silence attained through deep meditation whereby all remaining internal chatter and imagery are conquered. In other words, the limit of perception is reached after overcoming all thought waves from subtle impressions in the heart. Herein the metaphor of darkness is aptly connected with the mystery of the new moon.

Seekers of truth continually search for higher wisdom in an effort to establish deeper spiritual practices that in turn greatly enrich their lives. Though every moment is momentous for such a seeker, special time periods within our daily calendar are recognized to be especially conducive to our practices and participation. As our biorhythms and diurnal cycles are in synergy with and related to the soli-lunar calendar, so too are the relationships manifested between us and higher worlds during specific time periods.

These transitions are based on the rhythms of nature and cycles of time as they relate to the relative movement of celestial bodies, including lunar asterisms and constellations. The synergy effects make it pertinent that we synchronize our affirmations and routines based on the cosmic time calendar given to us by the extant Sanskrit literature and its calculations.

Spiritual resolutions and the attendant disciplines are closely connected with the energy coordinates within our bodies and around us. The soli-lunar calendar maps the diurnal rhythms with respect to luminaries and planets in deep space, while the movement of these heavenly bodies retains a relationship with our breath. During one regular breath by a human being, the heavenly bodies move in space by one minute of arc, notably related to the rotation of earth.

In other words, the soli-lunar calendar is based on a continuous mapping of the relative positions of celestial bodies within our solar system and with reference to the lunar mansions farther out into space from Earth. Here on Earth, according to the geographic coordinates where we are located, this daily prāna (life-force energy) calendar maps the biorhythms influencing us through the cosmic motion of luminaries and planets. We can make affirmations become more meaningful at these auspicious times once we are equipped with an understanding of these transitions of key space-time coordinates.

The Sanskrit conception of elapsed time is an elaborate framework that cyclically connects past efforts with future momentum via the momentous ‘present’ and as the inevitable kāla, or the eater of all. These space-time concepts are further amplified by the nuances of the soli-lunar calendar wherein complicated rhythms of the heavenly bodies are mapped, with respect to both the Sun and the Moon, onto our biorhythms and daily routines. Following the traditional ‘auspiciousness’ of periods and days is captured in a unit of ‘proper time’ known as a muhurta or two units of 24 minutes, totaling 48 minutes. Sometimes an entire day is considered favourable depending upon the chores and ceremonies that define the range of activities.

While personal meditation practices or mental affirmations are rarely constricted by the dynamic components of the calendar, professional and ceremonial activities related to work and service are brought under a purview of the ‘right time’ for starting in order to gain momentum. There are also special days based on immensely significant events deemed divine and awe-inspiring, thereby evoking reverence and enumeration by devotees who adore such happenings.

The Sanskrit-based calculation and ethos is based on a cycle of 60 as per the sexagesimal system. Our resting heartbeat of one beat per second is considered to be the rhythm at the root of this system. The number 60 has 12 factors (the total number of constellations in the zodiac that the Sun traverses in a year) and is the smallest number divisible by every number from 1 to 6.

While 6 breaths span on average 24 seconds, 360 breaths usually take 24 minutes or 1/60th of a day, and 21,600 human breaths take 24 hours or a full day. 360° of sky-arc pass over the horizon in one day. 1/60 of 360° = 6° = 360 minutes of arc. Thus 360 breaths cover 360 minutes of arc in space. Therefore, during one breath, the heavenly bodies move in space by one minute of arc. Hence our breathing patterns and heartbeat rhythms are mapped and connected to the macrocosm through the process of evolution.

The Moon covers the same 360° of the sky in one synodic lunar month (the time it takes the moon to go from one new moon to the next) that the Sun covers during one sidereal year (the time it takes the sun to pass through all 12 constellations of the zodiac). The Sun’s 360° cycle is divided into 12 months of 30° each whereas the Moon’s cycle is divided into 30 days of 12° each. A lunar month is thus a mirror image of the solar year. An average soli-lunar year (based on a mean of 365.26 days of the solar sidereal year and 354.37 days of the lunar synodic year) is also about 360 days consisting of 40 nine-day/night periods (navarātri) and 9 forty-day periods (each such 40-day period is a mandala).

Wisdom teachings from the Sanskrit heritage guide the seeker towards a daily meditation practice that transcends the barriers of emotional remnants from performing prescribed duties and voluntary activities. Herein, meditation mends the mind by overcoming emotional and physical disturbances. However, the greater virtue of meditation lies in the continuous purification of the chitta (mind, ego and intellect) in the subtle heart. Sanskrit texts define this subtle heart as the soul, which can be seen in deep meditation (seeing without the use of subtle sense organs).

Practising daily mindfulness with breath awareness brings about an understanding of the entrapments from expanding the experience of the world. Anchoring oneself in one’s own daily meditation practices defined by structured techniques manifests the highest purification of internal tendencies and latent impressions lodged in the mind (chitta-suddhi).

Thereafter, a pure-hearted mind beholds the ultimate knowledge or realization of being that transcends subtle feelings and the thoughtless void. While the journey is outlined clearly in extant Sanskrit philosophical literature, it is helpful to know that our affirmations towards the goal become more meaningful when we synchronize them closely with a certain cosmic time-space coordinate based on a proven dynamic calendar from our ancient heritage.

Affirmations, spiritual vows and daily meditation based on this greater synchronization are necessary until living liberation is attained. Those joining the path of inner awakening or just starting on this journey of mindfulness often wonder how the liberated souls or enlightened beings can remain silent for so long or do not get bored without doing something or other. Most who cannot relate to the validity of spiritual discipline and the transcendental states of being attained thereafter may even conceive of God as being occupied with puny activities.

A liberated being has no sense of time to feel bored. Moreover, by anchoring in the inner silence, they become mighty performers and a noble wish in such a case fructifies easily. Such free beings do not cultivate ‘wishful thinking’ or get unnecessarily busy with the world. Virtues cling to them on account of their tranquil mind. If voluntary action (purushakāra) is guided towards a profound meditation practice, a seeker may obtain liberation in a single birth. Such is the promise of Sanskrit wisdom.

Remnant oral history storylines surviving since the Mahābharata times in India uphold that the last day of a yuga (era) during Rigvedic times occurs when a New Moon coincides with the winter solstice. The cycle of this yuga takes 19 years to complete on such an occurrence. This yuga duration of 19 years is corroborated by calculations based on the astronomy detailed in the original version of Rig-vedāṇga-Jyotiṣa (RVJ). This extant Sanskrit literature demonstrates how the number of lunations (synodic months) were systematically parsed out in a soli-lunar cycle of years by Vedic astronomers.

As mentioned in the Yajur-vedāṇga-Jyotiṣa, simplification evolved into a 5-year cycle where the 6th year had to have an adjustment made. This Yajus-cycle thus uses an adjustment on the 6th, 12th and 18th year to catch up with the 19 years of a Rig-cycle. Reference of this Yajus-cycle calculation is mentioned in the Shantiparva section of Mahābharata.

Even though solar parameters are stated for mathematical correlations, solar months are not used for calculating auspicious times for festivals, ceremonies or ablutions. Both Vedāṇga-Jyotiṣa and the classical texts of Ayurveda instead use soli-lunar months and seasons (r̥tucarya) for determining timing of festivals and seasonal healthful regimens, respectively.

For example, the winter solstice (solar uttarāyana) is not used as the starting point for a month or year in the Jyotiśa system that was prevalent over 5000 years ago. In this system, the months, the seasons and the year did not start, for example, on the 21st of a solar month calibrated against the equinox or the solstice. Instead, meaningful auspicious times are calculated from the first day after the New Moon (śukla pratipāda) or the first day in the ascending cycle of the moon, considered the anchor point for the start of the months and seasons.

Rig-vedāṇga-Jyotiṣa considered the first day of the ascending cycle of the Māgha (Tapas) soli-lunar month as the first day of a new year starting a 19-year yuga cycle, which may not be exactly coinciding with the currently observed sidereal Māgha. This is because the corrections for the lunar months matching the number of solar months in a given yuga period were inserted differently during the Rigvedic times compared with the current practice of adding a rotating intercalary lunar month after every three solar years.

The thirteenth intercalary month, known in Sanskrit as the Adhikamāsa, used to be added at appropriate intervals just before the winter or summer solstice at the end of a six-month period. This retained synchronicity of soli-lunar months with seasonal variations. During a 19-year yuga cycle, intercalary months were inserted on the 3rd, 6th, 9th, 11th, 14th, 17th and 19th year, thus adjusting 7 times.

Thus the Rig-vedāṇga-Jyotiṣa methods of corrections were executed to make sure that the Māgha (Tapas) soli-lunar month occurred near the actual winter solstice. Māgha is referred to as the first soli-lunar month and śiśira (late winter) in several Pourānic Sanskrit literatures. This determination points to the importance of seasons in timing Vedic fire ceremonies and as a starting point for vows during periods of important festivals.

The New Moon of 21st January 2023 (mounī-āmāvasyā) may be deemed as the last day of the year if one accepts the integrity of these oral traditions, matches them with the correct interpretation of the Rig-vedāṇga-Jyotiṣa and correlates them with the current sidereal soli-lunar month Māgha. This particular new moon is considered the last day of every sidereal soli-lunar year, in absence of a 19-year yuga cycle and with the current method of inserting the intercalary month. The New Moon of inner silence will be observed in 2023 on 21st January.

Traditional lineages of Jyotiṣa recite from memory the verse related to the birth of our Sun to provide a unique perspective for fresh pupils and novices. The verse indicates that the Sun was born on the seventh day of the soli-lunar month Māgha, on a Sunday posited in the constellation of Aries in the lunar asterism (naxatra) of Aśvinī. In the context of the New Moon and the New Year mentioned above, our Sun was thus born on the seventh day of the New Year during the ascending cycle of the moon. Even the Sanskrit name of the year corresponding to the 60-year cycle of the years is indicated by this verse. A relevant portion of the verse is presented here

māgha-māse śukla-paxe saptamyām bhānu-vāsare prabhāvādi nāma saṃvatsare aśvinī naxatra jātaṃ

The traditionists of course rely on the antiquity and the continuity of the soli-lunar calendar, including its use as the basis for the seven-day week. However, some mathematical adjustments to Indic sidereal calendar with respect to the older Vedāṇga-Jyotiṣa calculation have not received the universal acceptance from mathematicians and astronomers who study Jyotiṣa.

It is believed that the water of the sacred confluence of Ganga and Yamuna turns into nectar on the New Moon of silence. The day is upheld as the important last day of the year when, through ablutions, an aspirant would be able to absolve of the demerits accrued over the entire year – a last chance, so to speak. Thus the New Moon of inner silence is traditionally the most important day to take a holy dip. On this day pilgrims practice fasting by not uttering a word throughout the day in addition to taking cleansing ablutions.

Many pilgrims are aware of the world’s largest holy bathing congregations known as Kumbha-Melā, the most well-known of such gatherings that take place in Prayagraj. This grand event spanning over a month is the largest open-air gathering for masses of pilgrims, saints, hermits, mendicants and siddhas, attracting myriads of devotees from within India and around the world. The energy in the mela grounds is palpably intense and spiritually charged. There is the sparkle of spiritual aspiration that is the guiding light amidst the waves of rolling dust whirling in from the sand and silt at the confluence of riversides.

Monks and pontiffs take their bath through a collective procession based on their order or affiliation and pre-assigned times for their own councils and consortiums. Thereafter, the brave devotees take their much-awaited dips by plunging into the waters with deep faith while putting aside concerns about being caught in a stampede.

The unbroken tradition provides detailed guidance about these occasions when waters will be charged with the subtle blessings. However, this holy bathing has more to do with one’s own subtle vows and affirmations than just a mad rush to forsake all demerits! Bathing in this elixir is akin to a refreshing restart, a rejuvenation that symbolizes the washing away of obstacles by effecting a subtle mental purification. This contemplative new moon is the special day for those gallant souls who are brave enough to practise the tradition literally.

The upcoming total lunar eclipse of the Beaver Moon occurs on 7th – 8th November. The total lunar eclipse is often called a blood moon, as the Moon turns red. This second total lunar eclipse of 2022 is visible from Asia, Australia, North America, parts of northern and eastern Europe, and most of South America.

Thus the eclipse will be visible in the US, Russia, China, and Japan. It will be partially visible throughout the Americas and Asia, with some of the penumbral eclipse visible in northern Scandinavia and parts of the Middle East.

Kindly read this article and find out if you are affected, and thereafter click the link at the end of this article to take a short quiz about lunar and solar eclipses and learn more about these phenomena.

An eclipse event never occurs alone; at least one solar eclipse always occurs about two weeks before or after a lunar eclipse, though it might not be visible in the same regions of the world. Sometimes, there are three eclipse events during the same eclipse season.

Anywhere between zero and three lunar eclipses can occur in a calendar year. We know that the shadow of the Earth falling on the Moon brings about a lunar eclipse. This can happen only on a full moon when Moon and Sun are posited opposite in mutual aspect, while the Earth moves in between them and reduces the Moon’s light source.

In simple terms, the Earth’s shadow that falls on the Moon during a lunar eclipse is either penumbral or umbral. The penumbra is the lighter outer part of Earth’s shadow where only partial sunlight is obscured. The umbra is the dark, central part of Earth’s shadow where all sunlight is blocked—this is the phenomenon that creates ‘nighttime’.

When the Moon is fully encapsulated by the umbral shadow, we observe a total lunar eclipse from the Earth. If the Moon passes partially through the umbral shadow, then a partial lunar eclipse is observed from the Earth. An exclusive penumbral eclipse occurs when the Moon passes only through the penumbral portion of the shadow without touching the umbra.

As the Moon enters Earth’s umbral shadow, it will turn a rusty color as it reflects sunlight being refracted through the Earth’s atmosphere. In other words, the lunar eclipse is illuminated by all of Earth’s sunrises and sunsets reaching the moon, hence why a total lunar eclipse is often called a blood moon.

More details about the red hue can be found at:

https://www.timeanddate.com/eclipse/why-does-moon-look-red-lunar-eclipse.html

The exact time-period of this eclipse will depend upon the latitude and longitude of your location.

Here is an interactive map (scroll down the page to animate the eclipse map) detailing where this eclipse is visible:

https://www.timeanddate.com/eclipse/lunar/2022-november-8

This resource from NASA depicts the complete coordinates and durations:

https://eclipse.gsfc.nasa.gov/LEplot/LEplot2001/LE2022Nov08T.pdf

A lunar eclipse has nearly equal probability of being a total, partial umbral or only penumbral. Those of you studying or following the Saros cycle on periodicity of eclipses, please refer to this link for details:

https://eclipse.gsfc.nasa.gov/LEsaros/LEsaros134.html

As per the ancient Sanskrit soli-lunar calendar, the umbral eclipse time-period determines the actual impact of a lunar eclipse. For example, in Los Angeles, California the moon enters the umbra on Tuesday, 8th November from 1:09am and the total eclipse starts from 2:16am with the maximum eclipse at 2:59am; the total eclipse ends at 3:41am, and the moon leaves the umbra at 4:49am, as shown in this location guide:

https://www.timeanddate.com/eclipse/in/usa/los-angeles

You may determine the nature, extent, and time duration of the eclipse relevant to your location using the above link and creating your own location eclipse guide.

In general, eclipses indicate an interruption of the energy of the luminaries and hence are deemed as important events for life on Earth. An eclipse affects all plants and trees especially those on land receiving the sunlight and moonlight directly. Other living creatures such as birds, mammals, reptiles, amphibians and even insects have been seen harnessing the power of these transitional events.

While animals seem to be attuned to the forces of nature and better informed, the effect of an eclipse on humans tends to manifest in different ways and to varying degrees. These effects can be analyzed based on the particular position or placement of luminaries at the time of one’s birth. This is calculated accurately by Sanskrit-based Jyotiṣa-vidyā, which astronomically maps the coordinates of the celestial bodies, including distant star clusters and asterisms, at the time of birth using a dynamic soli-lunar calendar.

This indigenous knowledge base (gaṇīta-śāstra or Vedic mathematics) is a Vedic Sanskrit heritage that is still practiced in India, and while the tradition retains its authentic depth, it is much less prevalent than before. If and how an eclipse affects an individual is a specific and detailed calculation and is in itself a vast subject. As such effects on an individual level are mostly out of our control, they are best mitigated at a personal level by way of contemplation or meditation.

Based on Jyotiṣa-vidyā, the effects of an eclipse can last for three to six months if of particular significance to an individual, whereas the effects can last for up to a year if relevant to a country. An eclipse of great magnitude influences life across the entire globe to varying degrees. It impacts in such a way that the effects do not necessarily manifest quickly, but rather develop over the subsequent months. Typically, the solar eclipse impacts more than the lunar eclipse with the effect lasting longer.

This upcoming lunar eclipse takes place on the Naxatra (star cluster or asterism) of Bharani (also known by their Latin classification) but affects the two other lunar asterisms in its triad. Thus, this lunar eclipse will affect the mind of anyone born with the Naxatra of Bharani (41 Arietis), Purvaphālguni (Delta Leonis (‘Zosma’) and Theta Leonis (‘Chertan’)), and Purvāṣāḍha (Delta Sagittarii (‘Kaus Media’) and Epsilon Sagittarii (‘Kaus Australis’)).

The latter two-star clusters are associated as part of the triad of star clusters affected. Likewise, every lunar eclipse will impact a triad of lunar star asterisms. This is why the birth star is deemed important from the perspective of an eclipse.

In addition, the constellations (houses) of Aries (Meṣa) and Libra (Tulā) of the zodiac are also impacted that is the axis of this lunar eclipse. The impact is more for Aries as the Moon is posited herein on the star asterism of Bharani (41 Arietis). This is also based on how the positions of the Northern Node (Rāhu) and Southern Node (Ketu) catches the transit Moon and Sun respectively.

Mindfulness and remedial spiritual practices are the call of such times. There is however the geological momentum and forces of nature that are verily beyond our control, and all we can do is share positive energy, mindful service and be prepared as best as possible.

Whereas eclipses and their effects have been either closely followed or studied by many traditions and cultures, meditators patiently wait for such moments to come forth. This is because the depth and power of meditation increases manifold during a visible eclipse. An event like this brings an excellent opportunity for enhancing one’s spiritual practice.

Regular and persistent practice of meditation can be made to culminate in a new level or the attainment of a special result, a siddhi, from an eclipse. From this perspective, a total eclipse or an “almost” total eclipse is a greater opportunity to excel in meditation, while a partial eclipse is somewhat less of an opportunity but nevertheless still worthwhile. Seekers in countries where the eclipse is only partially visible can still embrace the meditation practices even though the gainful effects will be milder; however, if the eclipse is not visible at all, the meditation benefits do not multiply.

For a meditator to gain the maximum advantage, Sanskrit literature suggests fasting for 9 hours ahead of the start time for a lunar eclipse (and fasting 12 hours in the case of a solar eclipse). This is of course difficult to practise with the modern lifestyle, especially when working during the day. However, some of the other aspects of preparing for an eclipse could perhaps be done, such as fasting during the entire eclipse period and even abstaining from drinking water during the eclipse. One can drink just enough water ahead of time so that the contemplative practices during the eclipse are not interrupted. Those not able to fast can have a light snack well ahead of the eclipse. Food and drinks are not taken during or at the beginning of the eclipse.

It is traditional among those who follow the eclipse routine to take a wash (a shower) right before the onset of the umbral eclipse and then take another shower just after the end of the umbral eclipse. These washes or showers can be undertaken during the penumbral phase of the eclipse. The two showers or full body ablutions are associated with two changes of fresh clothes and is known as a samputi system of locking the energy of the eclipse through a customary cleansing. In case of a lunar eclipse, showers or ablutions can be taken during the beginning and ending penumbral periods sandwiching the umbral meditation session.

Taking rest after the second shower would be deemed normal. Fasting can be ended right after this shower and change of clothes. A well-structured pre-planned meditation is usually better practised indoors in a familiar surrounding remaining on one’s own seat of repose (āsanam) without the distraction of outside environment.

In the example for Los Angeles, California, the first shower or ablution can be taken after the onset of the penumbral eclipse after 12:02am on Tuesday, 8th November but before the 1:09am umbral eclipse and thereafter the second shower or ablution may be taken right after 4:49am at the end of the umbral eclipse but ideally before 5:56am (end of penumbral eclipse).

This in Los Angeles, the entire umbral eclipse time-period of 1:09am until 4:49am on 8th November can be used for the meditation practice. Furthermore, maximum intensity of meditation practice can be applied during the time period of total lunar eclipse from 2:16am to 3:41am, while planning for the highest intensity of practice overlapping with the maximum lunar eclipse at 2:59am.

It would be wise to make sure that at least one complete meditation session is done. The peak eclipse is the most intense. Therefore, for those wishing to meditate during the eclipse or preparing to intensify their existing contemplation, may plan the practice to maximize the overlap with the period of the peak eclipse period.

One might need to extend the meditation time by repeating one’s usual meditation techniques several times. In that case, repeating a sequence an odd number of times (such as thrice) is better than an even number. However, the depth and quality are more important than number of repetitions.

This is a summary of relevant recommendations from the Sanskrit literature. It is best to utilize this rare opportunity to intensify personal contemplation or meditation practice.

We invite you to take this QUIZ to check your understanding about lunar and solar eclipses and learn additional information about these celestial phenomena.

Heartiest blessings on this auspicious Victory Day – globally celebrated this year on 4th/5th October as per the Sanskrit soli-lunar calendar (coinciding with Yom Kippur). Known as Vijaya Dasami in Sanskrit (lit. victory on the tenth lunar day), this ancient tradition of commemoration is hailed for the victory of truth, and conquest over external and internal adversaries. May you become victorious on the path of your noble pursuits and the related earnest exertions without inculcating anxiety or fear.

Your inspiration might be somewhat dampened by the challenging times around the world and nearer to home, and you might be waiting for the triumph of truth. The theme of Victory Day guides us that spiritual solace is dependent upon your moral strength and patience. Due to several external factors related to karma (momentum of action), noble seekers often appear to be suffering and wicked schemers seem to be gloating, yet the triumph of virtue is measured in spiritual depth instead of in material terms.Victory Day is a reminder that ultimately truth prevails and if the process is excruciating in the interim, it is only for the sake of burning the pending karma. Faith grows through revealing experiences and by the support of an inspiring learning environment, thereby building virtuosity in a step-by-step manner. During that process of growth, there is no need to thrive on disbelief. Just as we cannot deny our existence or even ignore our subtle feelings, we should allow our beliefs to lean on truthfulness.

There is no way to truth, truthfulness is the way. This aphorism is verily a reality. It is difficult to perceive absolute truth, for its revelation depends on the transparency of our own internal instruments of knowledge (layers that conceal pure perception) and the degree of perseverance. Moreover, the right vision is often clouded. Triumph over ignorance is a real victory, even if outwardly one might appear to be marginalized.

Events arise surrounding and impacting one’s life due to the urges that initiated this life, set into motion from a greater momentum of karma that is not so obvious. Since pursuit of truth depends on deepening meditative insight – a maturing of inner vision that is ultimately instantaneously clear, one could resort to the following three cardinal aphorisms on truth during the maturing process.

(A) Contemplation of the absolute truth verily chastises impure formulations in the mind (even if that absolute truth is in itself not crystal clear). (B) Loyalty to truth is the ultimate penance (for truth is your essential being and not worth forsaking due to infatuation with egoism or greed). (C) Devotion to truth leads to sanctity in the heart; thus sanctified, one can win back truth from the clutches of time (for even the sense of time rides on the principle of truth, and truth is never lost even if time has passed).

In the practical world, success and happiness are attained temporarily through a combination of earned merits based on acquired knowledge, practical experience, strength, commitment, and reliability mixed with limiting qualities such as desire for material pleasures, hankering for fame, selfishness (as opposed to compassion).

Spiritual virtues do not necessarily enable one to get such material success – they do help one to overcome the causes of pain and misery. As a result of this spiritual insight into pain and sources of anxiety or fear, there is the erosion of suffering – the ultimate goal of internal victory. A balance needs to be employed to achieve both internal and external victory. Herein the internal victory ushers in the moral strength to bring about external victory in the practical world (albeit without succumbing to worldliness).

Practising virtue in the face of surrounding ignoble events may not bring about happiness promptly. It is necessary to be happy through inner work first and then tackle duties with patience. Seekers who are attempting to overcome violent thoughts or negative feelings in their heart experience the consequent pain of that violence inwardly. When that shackle of subtle imprints of violence is shattered, they can be happy.

The effort involved in overcoming the violence within can be painful. However, if those violent impressions are allowed to fructify, the consequence would perhaps be much more painful than the effort to overcome those impressions. Victory Day beckons us to effect this inner work first so that we can be happy before executing our duties. There is no way to happiness, but happiness is the way. There is no way to love, love is the way.

The upcoming total lunar eclipse on 15 – 16 May of the Flower Moon (starting at 7:27pm on 15th May on the West coast of United States) will be visible in the entire Americas, Africa, and Western Europe.

Kindly read this article and find out if you are affected, and thereafter click the link at the end of this article to take a short quiz about lunar and solar eclipses and learn more about these phenomena.

An eclipse event never occurs alone; at least one solar eclipse always occurs about two weeks before or after a lunar eclipse, though it might not be visible in the same regions of the world. Sometimes, there are three eclipse events during the same eclipse season.

Anywhere between zero and three lunar eclipses can occur in a calendar year. We know that the shadow of the Earth falling on the Moon brings about a lunar eclipse. This can happen only on a full moon when Moon and Sun are posited opposite in mutual aspect, while the Earth moves in between them and reduces the Moon’s light source.

In simple terms, the Earth’s shadow that falls on the Moon during a lunar eclipse is either penumbral or umbral. The penumbra is the lighter outer part of Earth’s shadow where only partial sunlight is obscured. The umbra is the dark, central part of Earth’s shadow where all sunlight is blocked—this is the phenomenon that creates ‘nighttime’.

When the Moon is fully encapsulated by the umbral shadow, we observe a total lunar eclipse from the Earth. If the Moon passes partially through the umbral shadow, then a partial lunar eclipse is observed from the Earth. An exclusive penumbral eclipse occurs when the Moon passes only through the penumbral portion of the shadow without touching the umbra.

As the Moon enters Earth’s umbral shadow, it will turn a rusty color as it reflects sunlight being refracted through the Earth’s atmosphere. In other words, the lunar eclipse is illuminated by all of Earth’s sunrises and sunsets reaching the moon, hence why a total lunar eclipse is often called a blood moon.

More details about the red hue can be found at:

https://www.timeanddate.com/eclipse/why-does-moon-look-red-lunar-eclipse.html

The exact time-period of this eclipse will depend upon the latitude and longitude of your location.

Here is an interactive map (scroll down the page to animate the eclipse map) detailing where this eclipse is visible:

https://www.timeanddate.com/eclipse/lunar/2022-may-16

A lunar eclipse has nearly equal probability of being a total, partial umbral or only penumbral. Those of you studying or following the Saros cycle on periodicity of eclipses, please refer to this link for details:

https://eclipse.gsfc.nasa.gov/LEsaros/LEsaros134.html

As per the ancient Sanskrit soli-lunar calendar, the umbral eclipse time-period determines the actual impact of a lunar eclipse. For example, in Los Angeles, California the moon enters the umbra on Sunday, 15th May from 7:27pm, however it will be appear above the horizon only from 7:40pm; the total eclipse starts from 8:29pm with the maximum eclipse at 9:11pm; the total eclipse ends at 9:53pm, and the moon leaves the umbra at 10:55pm, as shown in this location guide:

https://www.timeanddate.com/eclipse/in/usa/los-angeles

You may determine the nature, extent, and time duration of the eclipse relevant to your location using the above link and creating your own location eclipse guide.

In general, eclipses indicate an interruption of the energy of the luminaries and hence are deemed as important events for life on Earth. An eclipse affects all plants and trees especially those on land receiving the sunlight and moonlight directly. Other living creatures such as birds, mammals, reptiles, amphibians and even insects have been seen harnessing the power of these transitional events.

While animals seem to be attuned to the forces of nature and better informed, the effect of an eclipse on humans tends to manifest in different ways and to varying degrees. These effects can be analyzed based on the particular position or placement of luminaries at the time of one’s birth. This is calculated accurately by Sanskrit-based Jyotiṣa-vidyā, which astronomically maps the coordinates of the celestial bodies, including distant star clusters and asterisms, at the time of birth using a dynamic soli-lunar calendar.

This indigenous knowledge base (gaṇīta-śāstra or Vedic mathematics) is a Vedic Sanskrit heritage that is still practiced in India, and while the tradition retains its authentic depth, it is much less prevalent than before. If and how an eclipse affects an individual is a specific and detailed calculation and is in itself a vast subject. As such effects on an individual level are mostly out of our control, they are best mitigated at a personal level by way of contemplation or meditation.

Based on Jyotiṣa-vidyā, the effects of an eclipse can last for three to six months if of particular significance to an individual, whereas the effects can last for up to a year if relevant to a country. An eclipse of great magnitude influences life across the entire globe to varying degrees. It impacts in such a way that the effects do not necessarily manifest quickly, but rather develop over the subsequent months. Typically, the solar eclipse impacts more than the lunar eclipse with the effect lasting longer.

This upcoming lunar eclipse takes place on the Naxatra (star cluster or asterism) of Viśākhā (also known in the Latin classification as the stars Alpha, Beta, Gamma and Iota Librae) but affects the two other lunar asterisms in its triad. Thus, this lunar eclipse will affect the mind of anyone born with the Naxatra of Viśākhā, Punarvasu (stars Castor and Pollux), and Purva-bhādra-pada (stars Alpha and Beta Pegasi); the latter two-star clusters are associated as part of the triad of star clusters affected. Likewise, every lunar eclipse will impact a triad of lunar star asterisms. This is why the birth star is deemed important from the perspective of an eclipse.

Mindfulness and remedial spiritual practices are the call of such times. There is however the geological momentum and forces of nature that are verily beyond our control, and all we can do is share positive energy, mindful service and be prepared as best as possible.

Whereas eclipses and their effects have been either closely followed or studied by many traditions and cultures, meditators patiently wait for such moments to come forth. This is because the depth and power of meditation increases manifold during a visible eclipse. An event like this brings an excellent opportunity for enhancing one’s spiritual practice.

Regular and persistent practice of meditation can be made to culminate in a new level or the attainment of a special result, a siddhi, from an eclipse. From this perspective, a total eclipse or an “almost” total eclipse is a greater opportunity to excel in meditation, while a partial eclipse is somewhat less of an opportunity but nevertheless still worthwhile. Seekers in countries where the eclipse is only partially visible can still embrace the meditation practices even though the gainful effects will be milder; however, if the eclipse is not visible at all, the meditation benefits do not multiply.

For a meditator to gain the maximum advantage, Sanskrit literature suggests fasting for 9 hours ahead of the start time for a lunar eclipse (and fasting 12 hours in the case of a solar eclipse). This is of course difficult to practise with the modern lifestyle, especially when working during the day. However, some of the other aspects of preparing for an eclipse could perhaps be done, such as fasting during the entire eclipse period and even abstaining from drinking water during the eclipse. One can drink just enough water ahead of time so that the contemplative practices during the eclipse are not interrupted. Those not able to fast can have a light snack well ahead of the eclipse. Food and drinks are not taken during or at the beginning of the eclipse.

It is traditional among those who follow the eclipse routine to take a wash (a shower) right before the onset of the umbral eclipse and then take another shower just after the end of the umbral eclipse. These washes or showers can be undertaken during the penumbral phase of the eclipse. The two showers or full body ablutions are associated with two changes of fresh clothes and is known as a samputi system of locking the energy of the eclipse through a customary cleansing. In case of a lunar eclipse, showers or ablutions can be taken during the beginning and ending penumbral periods sandwiching the umbral meditation session.

Taking rest after the second shower would be deemed normal. Fasting can be ended right after this shower and change of clothes. A well-structured pre-planned meditation is usually better practised indoors in a familiar surrounding remaining on one’s own seat of repose (āsanam) without the distraction of outside environment.

In the example for Los Angeles, California, the first shower or ablution can be taken after the onset of the penumbral eclipse after 6:32pm but before the 7:27pm umbral eclipse and thereafter the second shower or ablution may be taken right after 10:55pm at the end of the umbral eclipse but ideally before 11:50pm (end of penumbral eclipse).

In Los Angeles, the entire umbral eclipse time-period of 7:27pm until 10:55pm on 15th May can be used for the meditation practice. Furthermore, maximum intensity of meditation practice can be applied during the time period of total lunar eclipse from 8:29pm to 9:53pm, while planning for the highest intensity of practice overlapping with the maximum lunar eclipse at 9:11pm.

It would be wise to make sure that at least one complete meditation session is done. The peak eclipse is the most intense. Therefore, for those wishing to meditate during the eclipse or preparing to intensify their existing contemplation, may plan the practice to maximize the overlap with the period of the peak eclipse period.

One might need to extend the meditation time by repeating one’s usual meditation techniques several times. In that case, repeating a sequence an odd number of times (such as thrice) is better than an even number. However, the depth and quality are more important than number of repetitions.

This is a summary of relevant recommendations from the Sanskrit literature. It is best to utilize this rare opportunity to intensify personal contemplation or meditation practice.

We invite you to take this QUIZ to check your understanding about lunar and solar eclipses and learn additional information about these celestial phenomena.

We could only relate through our mother – what would mom think? – until we became independent thinkers. Milk was ready as we tried to open our eyes. We clung to our mother when we tried to hide from facing the world. We cried out loud and we were pacified by our mothers. We shared our bodies with our mothers for several months while in the womb and extracted the potent lifeforce śakti from her that embellished us with ojas energy.

During our innocent years, we relied on our mothers for every bit of warmth and solace. Her touch gave us the force to build upon our ideals and conceptions. We grew in strength and force so that we could be ready for voluntary action. That force we gathered through the gift of motherhood enabled us to cultivate our own energy śakti for all the creativity we could muster.

We grow up building and fortifying what motherhood’s feminine force gifted to us. Mothering gave us the nurturing that served to cushion all our future actions with emotional support. That emotional reserve was also the āhlādinī–śakti which was borrowed from the unalloyed motherly love. Thus mother is hailed as the first guru, mātridevo-bhava, and it is a huge debt that motivates us to serve and practice.

Whether embroiled or relatively free, once encumbered, the tentacles of duties cannot be avoided. Just like the sacrifice of the mother, we can only serve by discharging our duties as spiritual penance and lovingly offer the fruits of hard work to the creator that exercised supreme śakti in this creation. Ultimately only the creator can protect us from the imbalance of adversity and prosperity. Feminine force is the instrument and the material cause of our lives and success. Without the support of that śakti we cannot excel in our lives.

Unwittingly we invite challenges from uninvited situations our way due to the very urge that initiated this life. We chose our mom through our father. Our innocence gave way to the understanding of the momentum of past actions and the grip of karma. We understood the value of correct knowledge in overcoming the shackles of ignorance, and the role of voluntary actions and its adhering virtues.

Freedom is not attained until the full quota of contingent satisfactions from the momentum of karma get exhausted, which may take lifetimes of striving and adhering misery. Therefore wisely proactive voluntary actions are needed to rectify and set things right by using that resource of śakti in every step of our lives.

A famous Vedanta verse proclaims that our immortal essence cannot be introspected by those who are physically weak (nāyāmātmā balahinena labhya). Thus a mindful seeker considers the gift of a healthy body as the most important support for introspective contemplation. Such a seeker understands that the body is like wet earth (or soil). Vibrant cruelty-free food organically grown on this Mother Earth is what sustains the original motherly śakti. Sustainable living is unapproachable without healing the Mother Earth. Verily, Earth is the mother of our community, and she bears the burden of plundering, cruelty, exploitation and atrocities.

Honouring motherhood is a daily duty but during four navarātri periods each year motherhood is honoured through a targeted spiritual penance. These time periods are considered to be the ideal times to participate in healing the earth through the meditation and worship of the Divine Mother – the great śakti.

Meditation mass and fellowship services invoking the Divine Mother honour motherhood, reciprocate the sacrifices made for us and heal the mother earth. Vedic fire ceremonies (Homa) are typically offered as an immense promise of reciprocation.

Those who sacrifice for the greater cause have truly understood the core principles and spiritual values that guide our service. It is not enough to seek personal benevolence for oneself from the Divine Mother. It is better still to undertake genuine spiritual practices and service that elevate our minds and fulfil our hearts without wanting anything in return. After all, a mother wants hardly anything from the child!

The Sanskrit text Mahākāla Saṃhitā declares that four nine-night periods, based on the soli-lunar calendar, are deemed especially auspicious for the worship of the great śakti in veneration of the Divine Mother. Each of these four periods are popularly celebrated as navarātri, which is a literal translation of ‘nine-nights’ with each period starting the day after a New Moon. The duration of each auspicious period is determined by the duration of a lunar day and its overlap with the sunrise time. Thus, in rare situations, one navarātri period may span as few as eight and as many as ten solar days.

In spiritual traditions, these four nine-night periods are celebrated by practicing varying degrees of contemplation, introspection, meditation, austerity, rituals, and by launching meaningful ventures. The culmination of this nine-night period ushers in daśamī or the tenth day of the ascending cycle of the Moon. It bears great significance for bringing to fruition a special personal triumph. Single days of special prayers related to the splendorous aspects of the Divine Mother divide the nine days (and nights) or navarātri meditation or worship.

The four auspicious time periods in 2022 for the US Pacific Time Zone are calculated below, as per this Sanskrit verse:

caitre āśvine tathāṣāḍhe māghe kāryo-mahotsavaḥ
navarātre mahārāja pūjā kāryā viśeṣataḥ

Note: even though in the Pacific Time Zone nine lunar nights span ten solar days in the April 2022 Navarātri period, this may not apply elsewhere outside of the western USA, in which case those seekers should not add a day but rather conclude their ten days of spiritual practice as per local soli-lunar coordinates.

Note: even though in the Pacific Time Zone nine lunar nights span ten solar days in the June – July 2022 Navarātri period, this may not apply elsewhere outside of the western USA, in which case those seekers should not add a day but rather conclude their ten days of spiritual practice as per local soli-lunar coordinates.

Note: even though in Pacific Time Zone nine lunar nights span only eight solar days in the September – October 2022 Navarātri period, in which case those seekers should not skip a day but rather conclude their 10 days of spiritual practice only on 5th October. This situation may not apply elsewhere outside of the western USA.

A typical nine-night period may last an extra day or lose a day thereby making the time period span either 10 solar days or 8 solar days, respectively. If the lunar nine-night navarātri spans 10 solar days, then practice the spiritual routine for 11 days and conclude the entire practice on the 11th day. Conversely, if the nine-night navarātri spans only 8 solar days instead of the typical 9 solar days, then add two extra days and conclude the practice on the 10th solar day.

Those adhering to a daily routine of spiritual practices (or vows), such as meditation, sublime recitations or community service (sevā) can structure their time equally into ten days of steady participation. One tenth of all spiritual practices is deemed a correction. Therefore, nine consecutive days of practices must be followed by a tenth portion, which is the correction, in addition to any corrective measures taken during any individual practice session. While evening time or even midnight time meditation is acceptable for the nine nights, the tenth concluding session can be finished before noon.

Feel free to explore the links below (at the risk of seeing ads unless you enable your ad blocker) if you wish to further study the transition of dates for your own area (local latitude and longitude). The calculations are fairly reliable even though the original Vedic or Sanskrit significance might not be detailed. Please remember to use your local city for the correct results of applicable daybreaks or transitions.

Using the link below, scroll down to the list of four Navarātri time periods and use your local coordinates (latitude and longitude are automatically populated based on the name of your city/state/country etc.) to find the correct span of days applicable to you:

Navarātri Calendar or Navarātri Information

A reliable website that is a good resource for relevant celestial events and is also worth studying:

timeanddate.com/astronomy

The history of the modern calendar is complex, comprised of several past simplifications and periodic adaptations. There are many pitfalls and the Julian/Gregorian calendars have been mired with errors and corrections. The current Nirayaṇa sidereal system of a soli-lunar calendar, even though deviated from the corrective calculations of Vedaṇga-Jyotiṣa, invokes the timing of auspicious transitions. This calculation yields a dynamic calendar with some checkpoints for adjustments already built in (through intricacies of the Ayanāmśa calculations). Modern astronomy confirms the validity and accuracy of this dynamic calendar, wherein every soli-lunar month ends on a New Moon (Āmanta).

On a new moon, the Sun and the Moon are overlapping and aligned with respect to the Earth, signifying the imbuing of light in the emptiness of the mind. At such junctures, the meditator is now ready for the perception of the light of consciousness in the heart, having conquered not only the emotional and physical disturbances but also the remaining subtle desires.

A deep meditator who becomes completely absorbed (samādhi) and attains higher realization is known in Sanskrit as muni. This word transforms into mouni, or the great silence of deep meditation. When appended with āmāvasyā, denoting the new moon, this word mouni-āmāvasyā implies the silence of the great void — a silence attained through deep meditation whereby all remaining internal chatter and imagery are conquered. In other words, the limit of perception is reached after overcoming all thought waves from subtle impressions in the heart. Herein the metaphor of darkness is aptly connected with the mystery of the new moon.

Seekers of truth continually search for higher wisdom in an effort to establish deeper spiritual practices that in turn greatly enrich their lives. Though every moment is momentous for such a seeker, special time periods within our daily calendar are recognized to be especially conducive to our practices and participation. As our biorhythms and diurnal cycles are in synergy with and related to the soli-lunar calendar, so too are the relationships manifested between us and higher worlds during specific time periods.

These transitions are based on the rhythms of nature and cycles of time as they relate to the relative movement of celestial bodies, including lunar asterisms and the constellations. The synergy effects make it pertinent that we synchronize our affirmations and routines based on the cosmic time calendar given to us by the extant Sanskrit literature and its calculations.

Spiritual resolutions and the attendant disciplines are closely connected with the energy coordinates within our bodies and around us. The soli-lunar calendar maps the diurnal rhythms with respect to luminaries and planets in deep space, while the movement of these heavenly bodies retains a relationship with our breath. During one regular breath by a human being, the heavenly bodies move in space by one minute of arc, notably related to the rotation of earth.

In other words, the soli-lunar calendar is based on a continuous mapping of the relative positions of celestial bodies within our solar system and with reference to the lunar mansions farther out into space from Earth. Here on Earth, according to the geographic coordinates where we are located, this daily prāna (life-force energy) calendar maps the biorhythms influencing us through the cosmic motion of luminaries and planets. We can make affirmations become more meaningful at these auspicious times once we are equipped with an understanding of these transitions of key space-time coordinates.

The Sanskrit conception of elapsed time is an elaborate framework that cyclically connects past efforts with future momentum via the momentous ‘present’ and as the inevitable kāla, or the eater of all. These space-time concepts are further amplified by the nuances of the soli-lunar calendar wherein complicated rhythms of the heavenly bodies are mapped, with respect to both the Sun and the Moon, onto our biorhythms and daily routines. Following the traditional ‘auspiciousness’ of periods and days is captured in a unit of ‘proper time’ known as a muhurta or two units of 24 minutes, totaling 48 minutes. Sometimes an entire day is considered favourable depending upon the chores and ceremonies that define the range of activities.

While personal meditation practices or mental affirmations are rarely constricted by the dynamic components of the calendar, professional and ceremonial activities related to work and service are brought under a purview of the ‘right time’ for starting in order to gain momentum. There are also special days based on immensely significant events deemed divine and awe-inspiring, thereby evoking reverence and enumeration by devotees who adore such happenings.

The Sanskrit-based calculation and ethos is based on a cycle of 60 as per the sexagesimal system. Our resting heartbeat of one beat per second is considered to be the rhythm at the root of this system. The number 60 has 12 factors (the total number of constellations in the zodiac that the Sun traverses in a year) and is the smallest number divisible by every number from 1 to 6.

While 6 breaths span on average 24 seconds, 360 breaths usually take 24 minutes or 1/60th of a day, and 21,600 human breaths take 24 hours or a full day. 360° of sky-arc pass over the horizon in one day. 1/60 of 360° = 6° = 360 minutes of arc. Thus 360 breaths cover 360 minutes of arc in space. Therefore, during one breath, the heavenly bodies move in space by one minute of arc. Hence our breathing patterns and heartbeat rhythms are mapped and connected to the macrocosm through the process of evolution.

The Moon covers the same 360° of the sky in one synodic lunar month (the time it takes the moon to go from one new moon to the next) that the Sun covers during one sidereal year (the time it takes the sun to pass through all 12 constellations of the zodiac). The Sun’s 360° cycle is divided into 12 months of 30° each whereas the Moon’s cycle is divided into 30 days of 12° each. A lunar month is thus a mirror image of the solar year. An average soli-lunar year (based on a mean of 365.26 days of the solar sidereal year and 354.37 days of the lunar synodic year) is also about 360 days consisting of 40 nine-day/night periods (navarātri) and 9 forty-day periods (each such 40-day period is a mandala).

Wisdom teachings from the Sanskrit heritage guide the seeker towards a daily meditation practice that transcends the barriers of emotional remnants from performing prescribed duties and voluntary activities. Herein, meditation mends the mind by overcoming emotional and physical disturbances. However, the greater virtue of meditation lies in the continuous purification of the chitta (mind, ego and intellect) in the subtle heart. Sanskrit texts define this subtle heart as the soul, which can be seen in deep meditation (seeing without the use of subtle sense organs).

Practising daily mindfulness with breath awareness brings about an understanding of the entrapments from expanding the experience of the world. Anchoring oneself in one’s own daily meditation practices defined by structured techniques manifests the highest purification of internal tendencies and latent impressions lodged in the mind (chitta-suddhi).

Thereafter, a pure-hearted mind beholds the ultimate knowledge or realization of being that transcends subtle feelings and the thoughtless void. While the journey is outlined clearly in extant Sanskrit philosophical literature, it is helpful to know that our affirmations towards the goal become more meaningful when we synchronize them closely with a certain cosmic time-space coordinate based on a proven dynamic calendar from our ancient heritage.

Affirmations, spiritual vows and daily meditation based on this greater synchronization are necessary until living liberation is attained. Those joining the path of inner awakening or just starting on this journey of mindfulness often wonder how the liberated souls or enlightened beings can remain silent for so long or do not get bored without doing something or other. Most who cannot relate to the validity of spiritual discipline and the transcendental states of being attained thereafter may even conceive of God as being occupied with puny activities.

A liberated being has no sense of time to feel bored. Moreover, by anchoring in the inner silence they become mighty performers and a noble wish in such a case fructifies easily. Such free beings do not cultivate ‘wishful thinking’ or get unnecessarily busy with the world. Virtues cling to them on account of their tranquil mind. If voluntary action (purushakāra) is guided towards a profound meditation practice, a seeker may obtain liberation in a single birth. Such is the promise of Sanskrit wisdom.

Remnant oral history storylines surviving since the Mahābharata times in India uphold that the last day of a yuga (era) during Rigvedic times occurs when a New Moon coincides with the winter solstice. The cycle of this yuga takes 19 years to complete on such an occurrence. This yuga duration of 19 years is corroborated by calculations based on the astronomy detailed in the original version of Rig-vedāṇga-Jyotiṣa (RVJ). This extant Sanskrit literature demonstrates how the number of lunations (synodic months) were systematically parsed out in a soli-lunar cycle of years by Vedic astronomers.

As mentioned in the Yajur-vedāṇga-Jyotiṣa, simplification evolved into a 5-year cycle where the 6th year had to have an adjustment made. This Yajus-cycle thus uses an adjustment on the 6th, 12th and 18th year to catch up with the 19 years of a Rig-cycle. Reference of this Yajus-cycle calculation is mentioned in the Shantiparva section of Mahābharata.

Even though solar parameters are stated for mathematical correlations, solar months are not used for calculating auspicious times for festivals, ceremonies or ablutions. Both Vedāṇga-Jyotiṣa and the classical texts of Ayurveda instead use soli-lunar months and seasons (r̥tucarya) for determining timing of festivals and seasonal healthful regimens, respectively.

For example, the winter solstice (solar uttarāyana) is not used as the starting point for a month or year in the Jyotiśa system that was prevalent over 5000 years ago. In this system, the months, the seasons and the year did not start, for example, on the 21st of a solar month calibrated against the equinox or the solstice. Instead, meaningful auspicious times are calculated from the first day after the New Moon (śukla pratipāda) or the first day in the ascending cycle of the moon, considered the anchor point for the start of the months and seasons.

Rig-vedāṇga-Jyotiṣa considered the first day of the ascending cycle of the Māgha (Tapas) soli-lunar month as the first day of a new year starting a 19-year yuga cycle, which may not be exactly coinciding with the currently observed sidereal Māgha. This is because the corrections for the lunar months matching the number of solar months in a given yuga period were inserted differently during the Rigvedic times compared with the current practice of adding a rotating intercalary lunar month after every three solar years.

The thirteenth intercalary month, known in Sanskrit as the Adhikamāsa, used to be added at appropriate intervals just before the winter or summer solstice at the end of a six-month period. This retained synchronicity of soli-lunar months with seasonal variations. During a 19-year yuga cycle, intercalary months were inserted on the 3rd, 6th, 9th, 11th, 14th, 17th and 19th year, thus adjusting 7 times.

Thus the Rig-vedāṇga-Jyotiṣa methods of corrections were executed to make sure that the Māgha (Tapas) soli-lunar month occurred near the actual winter solstice. Māgha is referred to as the first soli-lunar month and śiśira (late winter) in several Pourānic Sanskrit literatures. This determination points to the importance of seasons in timing Vedic fire ceremonies and as a starting point for vows during periods of important festivals.

The New Moon of 31st January 2022 (mounī-āmāvasyā) may be deemed as the last day of the year if one accepts the integrity of these oral traditions, matches them with the correct interpretation of the Rig-vedāṇga-Jyotiṣa and correlates them with the current sidereal soli-lunar month Māgha. This particular new moon is considered the last day of every sidereal soli-lunar year, in absence of a 19-year yuga cycle and with the current method of inserting the intercalary month. The New Moon of inner silence will be observed in 2022 on 31st January.

Traditional lineages of Jyotiṣa recite from memory the verse related to the birth of our Sun to provide a unique perspective for fresh pupils and novices. The verse indicates that the Sun was born on the seventh day of the soli-lunar month Māgha, on a Sunday posited in the constellation of Aries in the lunar asterism (naxatra) of Aśvinī. In the context of the New Moon and the New Year mentioned above, our Sun was thus born on the seventh day of the New Year during the ascending cycle of the moon. Even the Sanskrit name of the year corresponding to the 60-year cycle of the years is indicated by this verse. A relevant portion of the verse is presented here:

māgha-māse śukla-paxe saptamyām bhānu-vāsare prabhāvādi nāma saṃvatsare aśvinī naxatra jātaṃ

The traditionists of course rely on the antiquity and the continuity of the soli-lunar calendar, including its use as the basis for the seven-day week. However, some mathematical adjustments to Indic sidereal calendar with respect to the older Vedāṇga-Jyotiṣa calculation have not received the universal acceptance from mathematicians and astronomers who study Jyotiṣa.

The currently used pancāṇgaṃ calendar published by institutions and universities in India, such as those in Varanasi, have found utility by correctly predicting the onset of seasons, including monsoon rain, heat spike, crop damage and harvest times. However, the tropical solar calendar cannot be used with much success with predictions about the onset of seasonal changes. The tropical solar calendar is useful in mundane astrology.

The soli-lunar new year in 2020 was particularly fortuitous due to the concurrent Saturn transit into its own home constellation Capricorn, which took place on this New Moon of 24th January in 2020. Based on the approximate five-year transit of Saturn in its two home constellations, it heralded a new era, somewhat similar to the concept of time cycles in Vedāṇga-Jyotiṣa.

It is believed that the water of the sacred confluence of Ganga and Yamuna turns into nectar on the New Moon of silence. The day is upheld as the important last day of the year when, through ablutions, an aspirant would be able to absolve of the demerits accrued over the entire year – a last chance, so to speak. Thus the New Moon of inner silence is traditionally the most important day to take a holy dip. On this day pilgrims practice fasting by not uttering a word throughout the day in addition to taking cleansing ablutions.

Many pilgrims are aware of the world’s largest holy bathing congregations known as Kumbha-Melā, the most well-known of such gatherings that take place in Prayagraj. This grand event spanning over a month is the largest open-air gathering for masses of pilgrims, saints, hermits, mendicants and siddhas, attracting myriads of devotees from within India and around the world. The energy in the mela grounds is palpably intense and spiritually charged. There is the sparkle of spiritual aspiration that is the guiding light amidst the waves of rolling dust whirling in from the sand and silt at the confluence of riversides.

Monks and pontiffs take their bath through a collective procession based on their order or affiliation and pre-assigned times for their own councils and consortiums. Thereafter, the brave devotees take their much-awaited dips by plunging into the waters with deep faith while putting aside concerns about being caught in a stampede.

The unbroken tradition provides detailed guidance about these occasions when waters will be charged with the subtle blessings. However, this holy bathing has more to do with one’s own subtle vows and affirmations than just a mad rush to forsake all demerits! Bathing in this elixir is akin to a refreshing restart, a rejuvenation that symbolizes the washing away of obstacles by effecting a subtle mental purification. This contemplative new moon is the special day for those gallant souls who are brave enough to practise the tradition literally.

I convey my warmest greetings and earnest blessings to you during the year-end holidays. May your holidays be meaningful, joyful, and free from fear. I pray that your hearts are full of gratitude and kindness despite the tough times that we have had to encounter over this past year.

As holidays embrace us, surrounding our hearts with the warmth of familiar ambience, we often like to reflect and ruminate about our successes or failures in the last year. This reflecting becomes more meaningful when we do not lose the lesson, even if we feel like we’ve lost out. Virtue is strengthened by deeper reflection and learning from the experience.

If you are feeling tired, reflect if this a feeling of good tiredness. During these hard times, it was perhaps not enough to be earnest, you might have needed to exert. Despite good intentions and best of efforts, outcomes might be delayed or not yet visible. Labour of love is a value that builds virtues which seep into the subtle layers of our character. Time well spent in a positive direction and made spiritually meaningful will convert the good tiredness into moral strength.

It is not the kind of tired that comes after staying up too late. This is a kind of good tired that comes with exertion for a good cause. In the back of the mind the notion of good serving is prevalent, and morale is high throughout the labour. It’s the kind of good tired that comes from a brisk walkathon to raise awareness of a just cause, a whole day of gardening to create sustenance, or cooking and distributing food to the underprivileged. This kind of good tired comes from helping a homeless family secure affordable housing or running around to deliver much needed essential supplies to senior living and foster homes.

There is often no time to think about body aches, take a shower or soak the tired feet in salt water. The drive to keep on serving comes from the ideal behind serving, resting on the moral high ground that makes us human. No matter the prick in the conscience about the exploitation by cabals and the decadence of governance that affect our trust, our innate kindness drives us toward that good tiredness.

We learn how to anchor during difficult situations, pivot during transitions, adapt to new mandates that do not make sense, and yet be resilient despite the shaming that is often thrust upon us due to our informed choices. Our nascent immunity is built upon the moral values that embellish us and is at the root of our nourishment. This is a good spiritual way to ruminate while overcoming the shortcomings of this past year. Faith is also behind the hope that we can prevail by being generous and gentle. We need not mind being a little tired. We can ride this turbulent tide with faith and moral strength.

I pray that your holiday season will be a respite from the pressure of living to work. This is not the time to exult while opening gift boxes or gorging on sugar, but rather to reflect on how to glow in the collective warmth of human spirit brought about by well-meaning fellowship with careful and prayerful people. Sugar is not a replacement for love even if past habits attract the fake sweetness unknowingly. It is good to find some time for the much-needed rest over the holidays, all the while knowing that the repose of solace is at the core of our year-to-year stamina and fortitude.

Fortitude builds patience and patience supports quietude. Stillness is a natural consequence of quiet reflection, and the silent pauses grow on you. Those pauses are very useful for our stamina. The idea is not to keep feeling tired. Rejuvenation is a natural need of our lives. However mental clearing is at the root of stamina.

Making the holidays uplifting is within your reach, through attemptable affirmations. We need to adapt to the changes inherent in the nature of the world that is, in spiritual terms, constantly slipping away from us. Our current times feel like they are accelerating, rife with clashes of ethos and bipolar ideologies. Now is the time to anchor with moral strength and practical sense.

Tiredness manifests in the body and is usually not an obstacle as long as the mind is imbued with clarity and inspiration. Residing free of rent in a house that is not really yours, how is it possible to avoid its distemperatures? Ashes collected from cremation are merged into the water as the final ablution, such is the essence of our skeletal framework.

The sole shackle is the invasion of unchecked desires in this house which stoke our afflictions. Satisfaction is temporary, whereas genuine fulfillment is lasting. Food is a satisfaction for hunger but understanding the hunger at a subtle emotional level and sharing the food may bring about a fulfilling experience.

Reflecting deeply on our desires (such as the holiday rush for sugar or toys) might allow access to its psychic counterpart, aspiration. Ask yourself what your true holiday aspiration is. If a light bulb moment happens, then it was worth all the good tiredness and the nagging aches. Both the mind and the body evolve into a greater state of being disaffected by aging or occasional overuse. Physical decay may cause waxing and waning of mental strength but touches not the core of your being.

Aspiration by its own make up is innately spiritual and is at the root of all noble affirmations. From a spiritual perspective your body and home are refractory as they are not really yours. Henceforth puny desires go awry. Complete fulfillment is not easily given to us by means of this intractable body. The body helps us when we know how to cultivate its strengths. Good tiredness is a way to pause for reflection, finding a greater meaning about life’s purpose. We repose in our faith when we search deeper. Faith is the forerunner of all that we care for through serving. Faith is ultimately the conviction about a supreme being who is free from the shackles of karma and its impressions.

We are born free, and never meant to be draped in fancy wrappers that are laced in fear from our projections. The daily dose of general dread can be overcome with spiritual fortitude and faith in the supreme being. Holidays are meant for regaining our confidence and deepening our conviction through faith in the supreme being. God-centred living brings about a faithful and honourable life; this is the experience. Earnest prayers to that supreme being can protect us from the imbalance of adversity and prosperity. Good tiredness might just enable us to repose in our divinity and the purpose of spiritual realization.

Thanksgiving welcomes the season of gratitude and giving. Being thankful is a way of showing appreciation. It is an expression of gratitude and Thanksgiving is a time to reflect on all of our blessings. Giving encompasses the spirit of participation, sharing committed time, ardently serving hand-in-hand, and distributing resources connected to wealth. However, before we can understand how giving enriches the giver evermore, we need to reflect on how gratitude and thanksgiving begin the cycle of reciprocal altruism.

The Thanksgiving tradition in the US started in 1621 by the Pilgrims at Plymouth Rock. It is known to be a harvest celebration, a time to give thanks for the bounty of the new land and to be with those we care about. In 1941, the US Congress made Thanksgiving a national holiday, commemorated on the fourth Thursday of November.

Throughout history and around the world, philosophers, meditators, spiritual practitioners, and religious worshipers have extolled the value of gratitude and the virtue of expressing gratitude. Since ancient times the elements of grace and gratitude have been part of a lifestyle for those who live a prayerful God-centered life.

Recognition of grace and expression of gratitude are imbibed as a foundational way of being by those renunciates and spiritualists who claim that without feeling gratitude, grace cannot be recognized. Before we thank others, we express gratitude toward the creator and his creation by recognizing grace.

There is recognition of this other external source which leads to an upwelling of gratitude after having experienced a favourable outcome, be it a source of joy – and that precedes thanksgiving. We thank the creator for the bounty of harvest and harness the benefit with gratitude. While faith is intangible, grace is deemed tangible – a palpable feeling that is often filled with a spontaneous outpouring of gratitude.

Gratitude is not simply a cultural ethos. It has deep roots in the idea of reciprocal altruism that is embedded in our evolutionary history. Non-humans as varied as birds and fish engage in reciprocal altruism — behaviors in which they reciprocate good deeds done to them by others. Elements of grace and gratitude are both evident among most creatures and are verily behind the drive for reciprocal altruism.

Animals and humans are known to share their virtues and bounties first with their own kith and kin who had groomed them earlier. We are more likely to assist others first who have helped us in the past. Sets of identical twins have been known to show a higher correlation of self-reported gratitude than fraternal twins — the genetic component to gratitude develops over many lifetimes and this blueprint expresses in somewhat predictable ways as we would expect.

As an extension of expression of gratitude, the spirit of monastic service inculcates compassion for all, where serving is imbued with a pleasant expression of gratitude through all times without discrimination. Herein fairness is exhibited due to an unshakable compassion that is prevalent as a state of being – indeed a higher evolved trait where acts of kindness are superseded by the achieved state of compassion.

Kindness is a quality of being friendly, generous, and considerate. It is helpfulness towards someone in need, not in return for anything, nor for the advantage of the giver, but for the sake of giving. While kindness might subside somewhat after the act and might rise again at an appropriate opportunity, compassion is said to be a state of being whereupon the evenness of mind exudes a natural benevolence through constant thanksgiving. A general attitude of kindness is helpful in preparing oneself toward compassion. It is the compassionate one who displays all around equanimity with an expression of gratitude.

The spirit of compassionate serving is deemed as a highly evolved spiritual quality rooted in the feelings of gratitude. Children exhibit gratitude which develops as they mature, and this development is considered to be vital in their upbringing. In the Sanskrit tradition of holistic schooling, elements of nature are also worshipped due to the ideal behind thanksgiving – recognizing what is behind the bounties that sustain us – recognition of grace of God that precedes the reciprocal altruism of thanksgiving and sharing with others.

Ayurveda broadly advises to inculcate the recognition of grace and expression of gratitude, because it claims that more grateful people may be healthier. Developing spiritual values related to the experience of gratitude is said to encourage the adoption of healthier habits and bring about healthfulness.

We are grateful for knowing you and for your honouring us with the giving that sustains us. Let us welcome the season of gratitude despite all challenges on the material plane and seek a spiritual solution to all problems with a calm mind, harnessing our intellectual faculties, and recognizing grace.

The upcoming “almost” total lunar eclipse of the Micro Beaver Full Moon on 18-19 November (starting at 10:02pm of 18th November on the West coast of United States) will be visible in its entirety in northern east Asia and most of North America. In these areas, where the maximum eclipse will be visible, 99.4% of the moon’s diameter will be obscured by the Earth’s shadow.

Lasting 3 hours 28 minutes and 23 seconds, it will also be the longest eclipse this century and the longest in 580 years. This is because the moon will arrive at its apogee on 20th November and will therefore be moving at the slowest pace of its orbit around the Earth.

Kindly read this article and thereafter click the link at the end of this article to take a short quiz about lunar and solar eclipses and learn more about these phenomena.

An eclipse event never occurs alone; at least one solar eclipse always occurs about two weeks before or after a lunar eclipse, though it might not be visible in the same regions of the world. Sometimes, there are three eclipse events during the same eclipse season.

Anywhere between zero and three lunar eclipses can occur in a calendar year. We know that the shadow of the Earth falling on the Moon brings about a lunar eclipse. This can happen only on a full moon when Moon and Sun are posited opposite of mutual conjunction, while the Earth moves in between them and reduces the Moon’s light source.

In simple terms, the Earth’s shadow that falls on the Moon during a lunar eclipse is either penumbral or umbral. The penumbra is the lighter outer part of Earth’s shadow where only partial sunlight is obscured. The umbra is the dark, central part of Earth’s shadow where all sunlight is blocked—this is the phenomenon that creates ‘nighttime’.

When the Moon is fully encapsulated by the umbral shadow, we observe a total lunar eclipse from the Earth. If the Moon passes partially through the umbral shadow, then a partial lunar eclipse is observed from the Earth. An exclusive penumbral eclipse occurs when the Moon passes only through the penumbral portion of the shadow without touching the umbra.

As the Moon enters Earth’s umbral shadow, it will turn a rusty color as it reflects sunlight being refracted through the Earth’s atmosphere. In other words, the lunar eclipse is illuminated by all of Earth’s sunrises and sunsets reaching the moon, hence why a total lunar eclipse is often called a blood moon.

More details about the red hue can be found at:

https://www.timeanddate.com/eclipse/why-does-moon-look-red-lunar-eclipse.html

The exact time-period of this eclipse will depend upon the latitude and longitude of your location.

Here is an interactive map detailing where this eclipse is visible:

https://www.timeanddate.com/eclipse/lunar/2021-november-19

A lunar eclipse has nearly equal probability of being a total, partial umbral or only penumbral. Those of you studying or following the Saros cycle on periodicity of eclipses, please refer to this link for details:

https://eclipse.gsfc.nasa.gov/LEsaros/LEsaros134.html

As per the ancient Sanskrit soli-lunar calendar, the umbral eclipse time-period determines the actual impact of a lunar eclipse. For example, in Los Angeles, California the moon enters the umbra on Thursday, 18th November from 11:18pm; the maximum eclipse is at 01:02am on 19th November; and the moon leaves the umbra at 2:47am, as shown in this location guide:

https://www.timeanddate.com/eclipse/in/usa/los-angeles

You may determine the nature, extent, and time duration of the eclipse relevant to your location using the above link.

In general, eclipses indicate an interruption of the energy of the luminaries and hence are deemed as important events for life on Earth. An eclipse affects all plants and trees especially those on land receiving the sunlight and moonlight directly. Other living creatures such as birds, mammals, reptiles, amphibians and even insects have been seen harnessing the power of these transitional events.

While animals seem to be attuned to the forces of nature and better informed, the effect of an eclipse on humans tends to manifest in different ways and to varying degrees. These effects can be analyzed based on the particular position or placement of luminaries at the time of one’s birth. This is calculated accurately by Sanskrit-based Jyotiṣa-vidyā, which astronomically maps the coordinates of the celestial bodies, including distant star clusters and asterisms, at the time of birth using a dynamic soli-lunar calendar.

This indigenous knowledge base (gaṇīta-śāstra or Vedic mathematics) is a Vedic Sanskrit heritage that is still practiced in India, and while the tradition retains its authentic depth, it is much less prevalent than before. If and how an eclipse affects an individual is a specific and detailed calculation and is in itself a vast subject. As such effects on an individual level are mostly out of our control, they are best mitigated at a personal level by way of contemplation or meditation.

Based on Jyotiṣa-vidyā, the effects of an eclipse can last for three to six months if of particular significance to an individual, whereas the effects can last for up to a year if relevant to a country. An eclipse of great magnitude influences life across the entire globe to varying degrees. It impacts in such a way that the effects do not necessarily manifest quickly, but rather develop over the subsequent months.

Mindfulness and extra care are the call of these times in making our footprint as minimalistic as possible when it comes to our lives impacting the environment. There is however the geological momentum and forces of nature that are verily beyond our control, and all we can do is share positive energy, mindful service and be prepared as best as possible.

Whereas eclipses and their effects have been either closely followed or studied by many traditions and cultures, meditators patiently wait for such moments to come forth. This is because the depth and power of meditation increases manifold during an eclipse. An event like this brings an excellent opportunity for enhancing one’s spiritual practice.

Regular and persistent practice of meditation can be made to culminate in a new level or the attainment of a special result, a siddhi, from an eclipse. From this perspective, a total eclipse or an “almost” total eclipse is a greater opportunity to excel in meditation, while a partial eclipse is somewhat less of an opportunity but nevertheless still worthwhile. Seekers in countries where the eclipse is only partially visible can still embrace the meditation practices even though the gainful effects will be milder; however, if the eclipse is not visible at all, the meditation benefits do not multiply.

For a meditator to gain the maximum advantage, Sanskrit literature suggests fasting for 9 hours ahead of the start time for a lunar eclipse (and fasting 12 hours in the case of a solar eclipse). This is of course difficult to practise with the modern lifestyle, especially when working during the day. However, some of the other aspects of preparing for an eclipse could perhaps be done, such as fasting during the entire eclipse period and even abstaining from drinking water during the eclipse. One can drink just enough water ahead of time so that the contemplative practices during the eclipse are not interrupted. Those not able to fast can have a light snack well ahead of the eclipse. Food and drinks are not taken during or at the beginning of the eclipse.

It is traditional among those who follow the eclipse routine to take a wash (a shower) right before the onset of the umbral eclipse and then take another shower just after the end of the umbral eclipse. These washes or showers can be undertaken during the penumbral phase of the eclipse. The two showers or full body ablutions are associated with two changes of fresh clothes and is known as a samputi system of locking the energy of the eclipse through a customary cleansing. In case of a lunar eclipse, showers or ablutions can be taken during the beginning and ending penumbral periods sandwiching the umbral meditation session.

Taking rest after the second shower would be deemed normal. Fasting can be ended right after this shower and change of clothes. A well-structured pre-planned meditation is usually better practised indoors in a familiar surrounding remaining on one’s own seat of repose (āsana) without the distraction of outside environment.

In the example for Los Angeles, California, the first shower or ablution can be taken after the onset of the penumbral eclipse at 10:02pm but before the 11:18pm umbral eclipse and thereafter the second shower or ablution may be taken right after 02:47am at the end of the umbral eclipse (Moonset happens at 05:53am). The entire umbral eclipse time-period of 11:18pm on 18th November until 02:47am on 19th November can be used for the meditation practice. Furthermore, maximum intensity of meditation practice can be applied during the maximum lunar eclipse at 01:02am on 19th November.

It would be wise to make sure that at least one complete meditation session is done. The peak eclipse is the most intense. Therefore, for those wishing to meditate during the eclipse or preparing to intensify their existing contemplation, may plan the practice to maximize the overlap with the period of the peak eclipse period.

One might need to extend the meditation time by repeating one’s usual meditation techniques several times. In that case, repeating a sequence an odd number of times (such as thrice) is better than an even number. However, the depth and quality are more important than number of repetitions.

This is a summary of relevant recommendations from the Sanskrit literature. It is best to utilize this rare opportunity to intensify personal contemplation or meditation practice.

We invite you to take this QUIZ to check your understanding about lunar and solar eclipses and learn additional information about these celestial phenomena.

Namaste Venerable Seeker,

Heartiest greetings and earnest blessings on the occasion of Dipāvalī (popularly known as Diwali) being celebrated worldwide on this New Moon. The translation of this Sanskrit word implies arrays of lights – consisting of strings of lights linked together to reveal the lighted path.

This is the joyous Festival of Lights, when lamps are lit to invite plenitude while fireworks light the way for departed ancestors. The fourteenth day of this waning lunar fortnight (Naraka-Caturdaśi) is when departed souls are given a sendoff with firecrackers that symbolize starlight.

The fortnight that ended with the previous New Moon is dedicated in the long-standing Sanskrit tradition to the ancestors whose departed souls descend to greet their progeny and families through the upper atmospheric spheres that are layered upon the earth. The families get a chance to correct any deficiency in previously undertaken last rites and redeem themselves through spiritual observances and charities.

This facilitates the ascension of previous generations who bore us unto this earth. The Sanskrit tradition urges us to bring about a closure to the unfinished ceremonies aimed at appeasement of departed souls resting and ascending in peace into the subtle worlds.

Under normal circumstances, the higher quarters of air and space (vāyu-maṇdala and vyoma-maṇdala) above the earth cannot be easily penetrated by the subtle bodies of departed souls who might like to revisit their grieving families or any graves. Vedic sages reveal to us that during this dedicated fortnightly time period, which comes once a year, the higher realms become porous to the subtle bodies.

Thus the departed souls can take a closer peek at their progeny as if descending to the lives on earth! Therefore, this time period has been deemed important for remembrance of the departed elders and rounding up any unfulfilled last rites meant for peaceful ascension.

The day before this New Moon is dedicated to the return of those ancestral souls who descended more than a month ago to bless their kith and kin that they left behind. This New Moon is therefore the opportunity to mitigate the prayerful closure and is thereby an invitation for prosperity through blessings.

The ability of departed souls in their subtle bodies to partially descend through the perforated subtle layers on earth reveals the secrets of a higher dimension of our earth and environment. Similarly even though the lamp lighting and fireworks of Dipāvali are symbolic festivities, they bear subtle relationship with our noble affirmations and our connections with familial lineages.

Seekers, having appeased the forces that control the flow of old wealth, specifically from the familial ancestors, then invite plenitude and celebrate peacemaking. All hankerings for the world outside of the realm of hard-earned dharmic wealth ultimately arise out of attachment and greed, thereby continuously breeding afflictions. Deliverance therefrom is brought about through the light of seeking, which matures into a devotional understanding of how to fulfill needs through a harmonious existence.

Contrarily, the prevailing ethos of commercialized materialism has conditioned us to accept that wealth is created for the sake of wealth – that wealth has its own inherent value no matter how it is achieved. The decadence of governance and the ensuing political corruption, oppressive mandates, and cultural shaming of those who seek a natural way of living are setting up a future of unrest. The politically inept decisions are bound to be blindsided by blowback. The kickbacks from hand-in-glove machinations of the centres of power do not support societal infrastructure and instead exploit the unsuspecting masses.

The effects of covert tinkering by oligarchs, corporate moguls and wealthy cabals are now visibly palpable. This trajectory defines the accelerating decline of an empire whose stalwarts secretly savour their financial returns amidst economic chaos. In contrast, the ethos of Dipavali emphasizes the saving and protecting of lighted paths attained through truthful deeds. It seems there is no meeting point of values between this spiritual ethos and the extremism of a great reset perpetrated through financial engineering that benefits the few and deceives the many.

Fear starts gripping when love stops short of infinity! Humanity is evermore witnessing scaremongering using doomsday predictions. A loathing for humanity itself is creeping in the mindset due to the onslaught of various misanthropic warnings about oncoming human extinction. Dipāvali celebration is meant to affirm the power of the lamp within, the light of consciousness that shines everything else in life toward fulfillment.

The exploitive disruption in its many forms is bringing about moral seizures among those who rely on the supply chain infrastructure of their communities. These provoke the structural fractures that are bringing about social dislocation that is palpable now. Moreover, during these tumultuous times, violence is also being accepted as a form of purification as we see the drumbeats of emerging conflicts worldwide. This Dipāvali festival is thus even more meaningful as it brightens and offsets these psychological black holes in our awareness.

Contemplation of the absolute light within chastises the impure formulations in the mind. Furthermore, it brings about a balance that is bereft of vexation or exultation during the discharging of duties. Circumstances and happenings that cross our path arise due to the urges that initiated this life, as per the force of karma. Yes, during these turbulent times earnestness might not be enough, and you might need to exert. The light of Dipāvali urges us to exert without anxiety and fear, but with faith and love.

Let us take a moment to remind ourselves that the spirit of Dipāvali guides us to share without hoarding, to partake in the just use of resources and to make wealth through honest means following the principles of dharma. This could be considered impractical in the current circumstances, but it is the virtue earned from such adherence that provides solace and saving grace.

दीपावली शुभाशयाः – Happy Dīpāvalī,
Swami Vidyadhishananda

Namaste Venerable Friends,

Summer solstice blesses us with the longest day of the year. Our nervous system is most active during daylight. This is why many meditation techniques are practiced before sunrise or sometimes after sunset before the nighttime rest. Our moods and emotional wellbeing are dependent on the sunlight and its duration, and longer days are a means to be either more active or planning for some time off to experience being with the light. Thus, there is the tendency to plan vacations during these longer days.

The nerves calm down during darkness, and while meditation or rumination is better suited at those times, there are many higher yoga techniques that are better practiced during the daylight. Summer is an ideal time to brush up on yoga practices that are based on guided movements, such as in yoga-vinyasa-krama wherein the breath leads the movement effecting a synchronized ballet of postures and counter postures.

Similarly, active capacity to work increases during longer days despite the shackles of an indoor work environment. And some of that spare energy can be used to facilitate grounding and other outdoor activities. Much of these activities are planned based on the change of weather and feasibility of outdoor recreational activities. This extra energy and urge to be active is naturally brought about by the longer daylight periods.

While we always welcome the extra daylight when planning outdoor activities, solstice is a reminder that there is much more to life than increasing its speed. Direction is so much more than speed. Otherwise, you go nowhere fast. To the one anchored in mindfulness, those who are busy seem to be running and chasing after something.

Those who believe in the quality of their work, and who treat the ideal behind work as worship, find that becoming unimportant gives them peace. Not seeking reward is a way of naturally letting go. When remaining unrecognized no longer bothers the heart, then freedom is said to be near. It is possible to be unimportant and unrecognized when serving unrushed while experiencing the present mindfully. The right direction will take you afar even without expectation.

You are not what you have achieved. You will know the value of your contribution for the greater good when you have overcome your subtle fears. Success resides in the internal victory over tendencies that prick your conscience. Having overcome such tendencies, you can watch the duties discharged effortlessly without the need for a claim to fame or to keep up the chase. The Summer solstice is a good juncture to evaluate your ramp-up with speed.

Do you really need to increase the experience of the world and become important, or would you like to be peaceful while being more efficient due to the reposeful mind of a true server? A server is satiated by the after-effect poise from serving. Becoming pleased or upset based respectively on either a favourable or a detrimental situation is a loss of freedom. An ardent server does not crave favour, but reposes in the joy of participation. Moreover, service satiates the desire to be served in return, and freedom is inherent in that state of mindfulness.

Acting without thinking begets regret. Thinking without acting brings frustration. On this Summer solstice when the daylight is at its maximum, make an affirmation for invoking the light of silence. The pause of silence allows for reflection. The light makes way for clarity of vision. Following through with mindful actions after thinking them through is harnessed from the lighted silence. Reflective pause allows you to be neither inactive nor reactive but be wisely proactive. In this way, save and protect the lighted paths attained through truthful deeds.

With abounding light of blessings on this Summer solstice,
Swami Vidyadhishananda

Coordinates of the Summer Solstice:

June 21, 2021  03:33 GMT
June 20, 2021 11:33 PM US EDT
June 20, 2021 10:33 PM US CDT
June 20, 2021 8:33 PM US PDT
June 21, 2021 9:03 AM IST