The upcoming lunar eclipses on the 5th/6th June and 4th/5th July are penumbral and hence deemed minor. However, they sandwich an annular solar eclipse on 20th/21st June on the summer solstice. 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, as now, three eclipse events occur in the same eclipse season.

A trinity is to be taken seriously, and this one even more so because of two reasons: (1) several planets are retrograde with respect to Earth during these eclipses; and (2) the solar eclipse on the New Moon spans two lunar asterisms (naxatra) and two lunar days. This indicates the possibility of some sort of fury and fiery torment. In this situation, both full moons of June and July are involved by way of the sandwiching lunar eclipses, even though they are only penumbral lunar eclipses.

Anywhere between zero and four 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 the Moon and Sun are posited opposite in 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 edge of Earth’s shadow where sunlight is only partially obscured. The umbra is the dark, central core 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 exclusively penumbral eclipse occurs when the Moon passes through only the penumbral portion of the shadow without touching the umbra.

When Earth’s shadow (umbra) misses the Moon during a penumbral lunar eclipse, the eclipse can be hard to see as the shaded part is only a little fainter than the rest of the Moon. As per the ancient Vedic soli-lunar calendar, the umbral eclipse time period determines the actual impact of a lunar eclipse.

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 Earth’s sunrises and sunsets reaching the moon, hence why a total lunar eclipse is often called a blood moon.

A lunar eclipse has nearly equal probability of being 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

The penumbral lunar eclipse of 5th/6th June will cover much of Europe, Asia, and Africa, and the penumbral lunar eclipse of 4th/5th July will cover much of North and South America and parts of Africa. Here you can find an interactive map detailing where these eclipses are visible as well as the penumbral timings:
https://www.timeanddate.com/eclipse/2020

It is not just of astronomical interest that a major solar eclipse occurs on the summer solstice of Sunday, 21st June 2020, but is of concern for its possible calamitous impact on Earth. The greatest duration of this annular solar eclipse, with its characteristic ring of fire, lasts 01m 22.4s. The exact time period of this eclipse will depend upon the latitude and longitude of a particular location, but if one is not on the path of the annular eclipse, the solar eclipse will be only partially visible depending upon one’s distance from the path of the maximum point.

Wherever lunar eclipses are not visible, their impact is greatly reduced on those parts of Earth. However, major solar eclipses usually have impact throughout the globe. The impact of a solar eclipse is of course highest for the regions and inhabitants of those regions where the solar eclipse is visible.

The link below provides extensive details about this major eclipse:
https://eclipse.gsfc.nasa.gov/SEgoogle/SEgoogle2001/SE2020Jun21Agoogle.html

An alternate summary and animation can be accessed in this link:
https://www.timeanddate.com/eclipse/solar/2020-june-21

You may use the location guide to determine the nature, extent and time duration of the eclipse relevant to any particular place using either of these two links. Herein you may also study finer details, such as how the exact view depends on the elevation of the observer.

If at all for astronomical interest, the eclipse is watched, it is best to use good protection for the eyes. That is because if you are watching then, you may catch a glimpse of the brilliant solar surface and this might induce retinal damage. Solar eclipse-safe telescopes or protective solar eclipse goggles, and not regular sunglasses, can be used for safety. Please study the link below if you are indeed planning to look at the eclipse for academic reasons. It is advisable to use the correct type of protection.

https://www.youtube.com/watch?v=5ccSAeRwsfI

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

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 practised 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 manifest within a month, but also 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 how our lives impact 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 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 effects will be milder; however, if the eclipse (especially lunar 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 an umbral lunar eclipse and fasting 12 hours in the case of a major 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 eclipse and then take another shower just after the end of the eclipse. The two showers or full body ablutions are associated with two changes of fresh clothes, and is known as a samputi method of locking the energy of the eclipse through a customary cleansing. In the 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).

It would be wise to make sure that at least one complete meditation session is done. The peak eclipse is the most intense. Therefore, 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 a number of 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 the number of repetitions.

This is a summary of relevant recommendations from the Sanskrit literature.

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 ancient system from Vedic antiquity, however, invokes the Sanskrit tradition of soli-lunar calendar calculation to determine the passing of the year and the timing of auspicious transitions. This calculation yields a dynamic calendar with several checkpoints for adjustments already built in (through intricacies of the Ayanāmśa calculations). Modern astronomy confirms the validity and accuracy of this dynamic calendar.

The Sanskrit text named Mahākāla Saṃhitā declares that four nine-night periods, based on the dynamic 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’. Duration of a lunar day and its overlap with the sunrise time determine the duration of each auspicious period. Thus, in rare situations, one navarātri period may span between eight solar days up to ten solar days.

These four nine-night time periods, each starting the day after a New Moon, are celebrated in spiritual traditions 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. The navarātri meditation or worship of nine days (and nights) is divided into single days of special prayers related to the splendorous aspects of the Divine Mother.

Based on this Sanskrit verse,

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

the calculation of the following four auspicious time periods for Pacific Time Zone in the USA are as follows:

Note: even though in Pacific Time Zone nine lunar nights span only eight solar days in July 2019, this may not apply elsewhere outside of the western USA. In this case, seekers should not skip a day and therefore should try to conclude their 10 days of spiritual practice only on 12th July.

Note: even though in Pacific Time Zone nine lunar nights span only eight solar days in October 2019, this may not apply elsewhere outside of the western USA. In this case, seekers should not skip a day and therefore should try to conclude their 10 days of spiritual practice only on 8th October.

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

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 as a correction. Therefore nine days of practices must be followed by the tenth portion of 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 should ideally be finished before dusk.

If you wish to further study the transition of dates for your own area (local latitude and longitude), feel free to explore these links at your own risk. Even though the original Vedic or Sanskrit significance might not be detailed, the calculations are fairly reliable. Please remember to fill in your local city for correct results on applicable daybreaks or transitions.

https://www.drikpanchang.com/navratri/navratri-calendars

A reliable website that is a good resource for relevant celestial events, is also worth studying.

http://www.timeanddate.com/astronomy/

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 (Vedic jyotiṣa calculations), so too are the relationships manifested between us and higher worlds during specific time periods.

This transition is 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. The 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, obviously 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. Equipped with an understanding of these transitions of key space-time coordinates, we can make affirmations at these auspicious times that become more meaningful.

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. The 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. The traditional following of the ‘auspiciousness’ of periods and days is captured in a unit of ‘proper time’ known as a muhurta or two units of 24 minutes, totalling 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 the special days based on immensely significant events deemed as 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. Whereas an average of 6 breaths span 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. Thus 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. 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-stuff (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 Sanskrit, 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.

The 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 and 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.

A famous Vedanta verse proclaims that our immortal essence or the consciousness 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 introspection. Such a seeker serves to heal the earth by understanding that the body is like wet earth (or soil) in subtle balance with oxygen. The oxygenated breath and vibrant cruelty-free food is very much dependent on a clean environment and sustainable living. Thus navarātri is an ideal time to participate in healing the earth through the meditation and worship of the Divine Mother.

A Vedic fire ceremony or Homa as an offering by devotees and aspirants beholds an immense promise of reciprocation. Meditation mass and fellowship services invoking the Divine Mother with her attributes are a good addition to one’s personal meditation routine. An ardent seeker is not focused on personal gains from giving charity and spiritual offerings at temple altars, but is more inclined to share resources through spiritual practices and meditation that is compassionately healing to the earth.

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, but better still to undertake genuine spiritual practices of honouring and serving that elevate our minds and fulfil our hearts without wanting anything in return. After all, a mother wants hardly anything from the child!

The upcoming total lunar eclipse on the 20th/21st January is the second eclipse of 2019, following the partial solar eclipse that took place on 5th/6th January. 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/2019-january-21

While this total lunar eclipse is visible in the entire Americas as well as other countries such as England and Norway, it is not visible in India, Australia and Southeast Asia.

The link below provides a good perspective about the umbral timings:

https://eclipse.gsfc.nasa.gov/LEplot/LEplot2001/LE2019Jan21T.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 Vedic soli-lunar calendar, the umbral eclipse time-period determines the actual impact of a lunar eclipse. For example, the umbral eclipse takes effect in Los Angeles, California on Sunday, 20th January from 7:33pm; the total eclipse begins at 8:41pm; the maximum eclipse is at 9:12pm; the total eclipse ends at 9:43pm; and the umbral eclipse is over after 10:50pm, 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 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 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 eclipse and then take another shower just after the end 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).

In the example for Los Angeles, California, the first shower or ablution can be taken right after the onset of the penumbral eclipse at 6:36pm but before the 7:33pm umbral eclipse and thereafter the second shower or ablution may be taken after 10:50pm at the end of the umbral eclipse but before 11:48pm which is end time of the penumbral eclipse. The entire umbral eclipse time period of 7:33pm until 10:50pm can be used for the meditation practice. Furthermore, maximum intensity of meditation practice can be applied during the total lunar eclipse period of 8:41pm to 9:43pm.

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 a number of 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.

Article by: Minaxi Acharya and Vasuki Prasad

His Holiness Swami Vidyadhishananda was graciously hosted by the Hon. Prime Minister Narendra Modi on 2nd March 2017 in Delhi. This meeting happened despite the extremely tight schedule right before the Hon. Prime Minister’s campaigning trip to Uttar Pradesh on the eve of the state assembly elections, which then ushered in a fresh mandate and a new state government.

What follows is a description of the meeting itself followed by editorial comments to elucidate the greater context around the plight of longstanding indigenous education. This article focuses much-needed attention on the dire situation regarding the fading institutional support for the infrastructure of Sanskrit studies in India.

The article is divided into three sections followed by a list of references that pertain to the second section. In the third section, we reference a proposal with imperative first steps to guard against the rapidly approaching extinction of Sanskrit schools in Uttar Pradesh.

The Honourable Prime Minister (PM) came across as someone in charge, full of conviction and courage. What impressed His Holiness was how the PM Sri Narendra Modi was genuinely dedicated to ardently serving both motherhood and motherland. In that sense the PM stood tall as a genuine server filled with an unshakable faith and a steadfast interest in reviving India’s multifaceted standing. He appeared to be focused on his resolutions and someone who will not vacillate but make careful decisions with a vision in mind.

The Hon. Prime Minister’s various duties clearly drew him in many different directions, but despite this, the expected hustle and bustle in and around him was absent. Before the meeting, his supporting staff briefed His Holiness about the Hon. Prime Minister in glowing terms. The whole ambience was filled with glimmers of the prime minister’s immense popularity.

The two of them met in private and had a rewarding dialogue focusing mainly on spiritual and educational topics. This is the first time the PM Sri Narendra Modi had met Swami Vidyadhishananda. However, this kind of meeting is very much in keeping with the Indic tradition, where a monk or a saint is graciously received or at times consulted by a statesman or a top appointee of the government. For example, the erstwhile and popular president of India, Dr. Rajendra Prasad, who assumed charge after the British Raj ended, took audience with the then Shankaracharya, His Holiness Swami Brahmananda on 4th December 1952 (see picture below).

This meeting with Swami Vidyadhishananda was in recognition of the profound wisdom that a Vedic monk and scholar of his standing can bring to modern society through an effort to highlight India’s ancient hallowed past. Of particular interest at this meeting was the monastic insight into the continuing role of Sanskrit in defining the momentum of Sanskriti, which is the unbroken cultural identity surviving in modern India.

His Holiness disclosed at the outset that he was representing his own lineages that were a combined heritage of rishi sages and nath yogis of the Himalayan Mountains. After gauging first-hand the sincerity of responsibility the PM Sri Narendra Modi brings to his role as a statesman, His Holiness honoured the Prime Minister’s dedication with a Sanskrit verse: sevā-dharmaḥ parama-gahano yogināmapyagamya. This translates as: dharmic service for noble causes is so profound and intricate that even great yogis and meditation adepts cannot reach or access this.

When Swami Vidyadhishananda revealed that it was the sage Kashyapa rishi who requested him to accept this appointment, the Hon. Prime Minister disclosed that he himself hails from the same patrilineal family affiliation (gotra) attributed to the sage. The Prime Minister did not express any surprise or suspicion as to how a rishi of yore could communicate such a message. That a Himalayan monk would be capable of receiving such a message from the subtle world was clearly understood by the Hon. Prime Minister.

Moreover, when His Holiness mentioned that he had not come to meet the honourable statesman in order to ask anything for himself, the Prime Minister quipped back promptly, “Even if I offer, where shall you keep?” Thus implying that a true renunciate has no place to own anything, neither does such a monk desire anything for personal fame. This fortuitous beginning to the meeting fostered an unusual warmth between the two of them.

They discussed the Himalayan tradition of nath siddha meditation and if such great yogis were still reachable by seekers and trekkers. The Hon. Sri Narendra Modi spoke a few words about his wanderings in the Himalayan terrain and his call of service to the motherland. His Holiness touched upon his own meditative penance in the Himalayan terrain and how an ardent meditator can access the world of the siddhas in the middle to high Himalayan mountain ranges.

Thereafter His Holiness emphasized Sanskrit’s multidimensional role and how the indigenous Sanskrit tradition has been a common ground between science and spirituality. His Holiness also mentioned that Sanskrit literature has been a seamless bridge between faith and evolution.

Swami Vidyadhishananda outlined how he and a few other traditional monks and ardent servers were reviving the platform that the Sanskrit tradition instructs us to teach and explained how the Sanskrit heritage integrates all aspects of the knowledge base. The Hon. Prime Minister conveyed his gratitude for these works both in India and in the USA and commended the efforts to truly portray Indic heritage to the world.

The Hon. Prime Minister agreed about the tragedy of framing Sanskrit narrowly as a religious language, which has resulted in tainting such a universal heritage by reducing it to a trivialized status. Swami Vidyadhishananda pointed out the greatly diminished funding and lack of maintenance of institutional facilities for the teaching of the Sanskrit language in India, and how Uttar Pradesh could be a model to revive the root of this indigenous strength.

In this regard, the Hon. Prime Minister invited His Holiness to submit meaningful proposals to his office and even promised that he will read them personally. With humility and poise, the Hon. Prime Minister affirmed his dedication and welcomed policy suggestions from monks.

The upcoming total lunar eclipse of Wednesday, 31st January 2018 is on a blue moon, because in some parts of the world this is the second full moon of January. Moreover the full moon also happens to be a super moon and will look bigger and brighter due to its perigee position with respect to Earth. A total lunar eclipse is often called a blood moon because of the reddish orange glow the moon exhibits during the eclipse. Therefore this eclipse is being called the Super Blue Blood Moon Eclipse. 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/map/2018-january-31

While it is visible in North America, Australasia and Asia, the eclipse is not visible in much of Western Europe, except in Scandinavia. The eclipse is also not visible in the majority of South America and Africa.

This link below provides a good perspective about the umbral timings:
https://eclipse.gsfc.nasa.gov/LEplot/LEplot2001/LE2018Jan31T.pdf

The umbral eclipse period determines the actual impact of a lunar eclipse. For example, the umbral eclipse will take effect in Los Angeles, California from 3:48am; the total eclipse begins at 4:51am; the maximum eclipse is at 5:29am and the eclipse is no longer visible after 6:07am, 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. Living creatures such as birds, mammals, reptiles, amphibians and even insects have been seen harnessing the power of these transitional events.

One such recorded event of eclipse awareness from the animal world is shared herein. During the morning solar eclipse of 15th January 2010 several devotees witnessed a cobra worshipping an altar (Śivalingam) using sacred wood apple leaves (bilwa). This special worship took place at the Thepperumanallur temple of Viśvanāthaswamī (Śivaḥ) near the city of Kumbhakonam in the southern state of Tamil Nadu, India and was recorded by a photographer named Thenappan.

The photographer was called in by the priest during the midmorning when he noticed the cobra mounted on the altar. The cobra was then witnessed dismounting the altar just before the start of the eclipse, fetching the sacred stalk of leaves from the temple’s wood apple tree and re-entering the sanctum sanctorum, remounting the altar, opening its hood and thereafter offering the leaves on top of the altar. By that time the eclipse had started. The sequence was repeated by the cobra as if in a worship gesture of expiation.

Each stalk has three leaves symbolizing the two eyes and the third eye of timelessness, constituting a perfect natural offering to Śivaḥ who is hailed as the Lord of Time. Residents of the Thepperumanallur village say that serpents had been visiting the altar during at least three previous solar eclipses. The priest and local devotees of this temple had thereby prearranged for the photographer to record this event in expectation of a similar interaction. The recorded worship by the cobra demonstrates how creatures are aware of the timing of an eclipse and prepare for such special moments.

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 practised 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 develop over the subsequent months.

In the United States we have seen a sequence of severe calamities since the last solar eclipse, compounding an already difficult year affected by warming weather trends and Midwestern drought. The precipitous impact of these calamities has been attributed to the last solar eclipse by the jyotiśa experts (jyotiśvid) who study and follow the effects of eclipses on a country. The onset of natural calamities has been otherwise labelled by such observers as unnatural due to the manner in which these calamities manifest untimely catastrophes.

The time period since the major solar eclipse of 21st August 2017 that cast a shadow through the heartland of United States and Puerto Rico has been majorly calamitous. A trio of devastating hurricanes and multiple wildfires all led to a record-breaking year of losses from catastrophes. The very first hurricane sprung up right after this major solar eclipse and caused destruction from flooding that reached a new level of urban tragedy.

Experienced eclipse trackers and jyotiśa experts indicated that coastal states, especially those south of the eclipse path, were especially vulnerable from this major once-in-a-century total solar eclipse. Moreover the effects were predicted to linger and could last as late as one year, which is until August 2018. As per the experts, September of 2018 could eventually mark the end of the hard times brought about by such a major solar eclipse. This indicates that we have to be extra prepared with a mindset to face calamities, especially when it comes to eclipse related impact affecting the country as a whole.

Since this solar eclipse that spanned the USA from coast to coast, we have had (i) Hurricane Harvey, (ii) Hurricane Maria and (iii) Hurricane Irma, all category-4 storms when they made landfall. Harvey’s devastation was severe due to the historic amount of extreme rainfall causing immense flooding. We are all aware of Maria’s destruction to Puerto Rico’s infrastructure. Lastly, Irma sustained winds of 185 mph for 37 hours, the longest period of high hurricane winds in recorded history.

Thereafter the Western Firestorms ravaged California through the year end. The fires in October brought about urban destruction of neighbourhoods on a scale hitherto unknown in California. The combined destruction of the firestorms represents the most costly fire event on record. The largest fire in California’s history, the Thomas fire in Southern California, scorched an area nearly the size of New York City, and is the cause of a rain provoked mudslide that substantially levelled an idyllic seaside hamlet.

Even though the fires may not have started due to natural causes, the unusual weather conditions that aggravated the catastrophic impact have been attributed to the energy of the solar eclipse. In essence the experts claim that major eclipses carve out a path of transitional impact that cannot be overlooked. It is noteworthy that Oregon, situated at the entry path of the solar eclipse, was impacted by fires, while South Carolina, situated at the exit point of this eclipse, bore the hurricane impact.

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 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 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 eclipse and then take another shower just after the end of the eclipse. The two showers 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. 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).

In this example for Los Angeles mentioned above, the first shower can be taken right at the onset of the umbral eclipse at 3:48am and thereafter the second shower may be soon after 6:08am when the eclipse is no longer visible. Furthermore, maximum intensity of meditation practice can be applied during the total lunar eclipse period of 4:51am to 6:07am.

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 planning to meditate during the eclipse or preparing to intensify their existing contemplation, please plan your 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 a number of 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 is more important than mere repetitions.

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

The Sanskrit text named Mahākāla Saṃhitā declares that four nine-night periods based on the dynamic soli-lunar calendar are deemed especially auspicious for the worship of the great śakti or the veneration of the Divine Mother. Each of these four periods are popularly celebrated as navarātri, which is a literal translation of nine-nights. One must note that duration of a lunar day and its overlap with the sunrise time determine the duration of each auspicious period. Thus in rare situations, one navarātri period may span only eight solar days or may be longer, thereby lasting up to ten solar days.

Seekers of truth continually search for higher wisdom in an effort to establish deeper spiritual practices which in turn greatly enrich their lives. Though every moment is momentous for such a seeker, special time periods are recognized within our daily calendar 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 (Vedic jyotiṣa calculations), so are the relationships manifested between us and higher worlds during specific time periods.

These four nine-night time periods starting the day after four new moons are celebrated in spiritual traditions by practicing varying degrees of contemplation, introspection, meditation, austerity and rituals, and also by launching new ventures. The culmination of this nine-night period ushers in daśamī or the tenth day of the ascending cycle of the Moon. It bears a great significance for bringing to fruition a special personal triumph. The navarātri meditation or worship of nine days (and nights) is of course divided into single days of special prayers related to the splendorous aspects of the Divine Mother.

Based on this relevant verse,

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

the calculation of the following four auspicious time periods for Pacific Time Zone in the USA are presented.

Note: even though in Pacific Time Zone nine lunar nights span only eight solar days in July 2018, this may not apply elsewhere outside of the western USA. Meditators should not skip a day and may conclude their 10-day spiritual practice only on Sunday, 22nd July.

Those practising 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 as a correction! Therefore nine days of practices must be followed by the tenth portion of 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 should ideally be finished before dusk.

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

If you wish to further study the transition of dates for your own area (local latitude and longitude), feel free to explore these links at your own risk. Even though the original Vedic or Sanskrit significance might not be detailed, the calculations are fairly reliable. Please remember to fill in your local city for correct results on applicable daybreaks or transitions.

https://www.drikpanchang.com/navratri/navratri-calendars.html

https://www.mypanchang.com/2018americacanadawestindiesfestivals.php

A reliable website that is a good resource for relevant dates, such as eclipses in your area, is also worth studying.

http://www.timeanddate.com/astronomy/

A famous Vedanta verse proclaims that our immortal essence or the consciousness 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 introspection. Such a seeker serves to heal the earth by understanding that the body is like wet earth (or soil) in subtle balance with the oxygen. The oxygenated breath and vibrant cruelty-free food is very much dependent on a clean environment and sustainable living.

Thus navarātri is an ideal time to participate in healing the earth through the meditation and worship of the Divine Mother. A Vedic fire ceremony or Homa as an offering by devotees and aspirants beholds an immense promise of reciprocation. Meditation mass and fellowship services invoking the Divine Mother with her attributes are a good addition to our personal meditation routine. An ardent seeker is not focused on personal gains from giving charity and spiritual offerings at temple altars, but is more inclined to share resources through spiritual practices and meditation that is compassionately healing to the earth.

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, but better still to undertake genuine spiritual practices of honouring and serving that elevate our minds and fulfil our hearts without wanting anything in return. After all, a mother wants hardly anything from the child!

The new moon of 19th/20th Sept. is a special day for ascension rites to honour the departed souls of familial lineages, as per the Vedic soli-lunar calendar. This particular new moon (Mahālayā) is immediately followed by the auspicious nine-night period (Navarātri) leading up to the Victory Day. Thereafter, the auspicious Śaradiyā-navarātri or a nine-night period dedicated to the worship of the Divine Mother will be celebrated. The culmination of this nine-night period ushers in Vijayā-daśamī or the tenth day of victory.

Devotees and seekers of truth continually search for higher applicable wisdom in an effort to establish deeper spiritual values which in turn enrich their lives. If one were to ask a spiritual aspirant what is most precious in their lives, the prompt answer might be ‘time’ itself. Sanskrit spiritual philosophy teaches us to live every moment fully. For an aspirant, each moment is momentous. In meditation, our sense of time is lost and there is the tranquility.

Relief comes in as a flood of peace overcoming the internal chatter. The awareness regains its unbounded freedom. A natural pure state of mind is reclaimed when calmness prevails. Therefore, seekers who have had experiences of tranquility always affirm the preciousness of time in daily life and wish not to fritter away the power of mindfulness.

Though every moment is momentous for a spiritual seeker, special time periods are recognized within our daily calendar to be especially conducive to our practices and participation. We embrace meaningfully special times of the year which are deemed auspicious. As our biorhythms and diurnal cycles are in synergy with and related to the soli-lunar calendar (Vedic jyotiṣa calculations), so are the relationships manifested between us and higher worlds during specific time periods. The Sanskrit literature elucidates on how these relationships are more meaningful at specific time periods.

The fortnight leading into the new moon on 19th/20th September has been dedicated for the familial lineages and forefathers (pitr̥-paxa). During the fortnight leading up to this New Moon, 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 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.

Thereafter the new moon ushers in a special celebration of motherhood wherein inspired seekers get to honour the divinity in motherhood for nine consecutive nights of Śāradiyā-navarātri followed by the tenth day heralding the oncoming of victory, the overcoming of virtues over vices. According to the Vedic soli-lunar calendar, the Navarātri start time is calculated based on the overlap of lunar and solar coordinates in a particular latitude and longitude.

Thus this Navarātri count would begin on 21st Sept in India but may be observed from 20th Sept in California. Even though there are 40 such nine night periods in an average soli-lunar year of 360 days (a lunar year is shorter by about ten days than a solar year), this particular nine night period is deemed especially significant due to it succeeding the fortnight dedicated to honouring the family lineages.

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. This New Moon then allows a crossover to a period when we utilize this subtler perspective in honouring our mother earth during Navarātri by way of Divine Mother worship. This celebration encompasses all aspects of our thoughts, actions and learning (see footnote).

An alert seeker also nurtures the body by honouring the environment, by fully understanding the interrelationship between the dharma of the body and living in harmony with the environment. Thus our meditation and spiritual practices during this auspicious nine night period are more meaningful when we tread the path of environmental empathy utilizing the impetus of rites and remembrances for our departed lineages.

Vedanta philosophy proclaims that the immortal essence or the consciousness cannot be mindfully introspected by those who are physically weakened (nāyāmātmā balahinena labhya). The mindful seeker then considers the gift of a healthy body as a venerable support for introspection and thereby serves for the healing of the earth by recognizing that the body is like wet earth (or soil) in subtle balance with the oxygen and prāna of the higher quarters above earth. The breath of life and vibrant cruelty-free food is very much dependent on a clean environment and sustainable living.

This Navarātri is then an ideal time to participate in healing the earth through the meditation and worship of the Divine Mother. A Vedic fire ceremony or Homa as an offering by devotees and aspirants beholds an immense promise of reciprocation. Meditation mass and fellowship services invoking the Divine Mother with her attributes (see footnote) are a good addition to our personal meditation routine. Many seekers consider affirmations related to targeted community service, such as planting trees or working with farmers as meaningful service to honour the mother.

An ardent seeker is not focused on personal gains from giving charity and spiritual offerings at temple altars, but is more inclined to share resources through mindful practices and meditation that is compassionately healing to the earth (Bhudevī). Such a seeker is after all guided by the revealing signs from the higher quarters of space during the fortnight of forefathers that precedes the honouring of mother-nature during the following Navarātri. Obviously, it is no longer possible to take our lives on earth for granted. Our environment has become severely impacted due to inflicted pollution and mindless experimentation motivated by power and greed. Seekers are beginning to feel concern about their families.

The thriving prāna of micro-clustered water and oxygenated breath is verily rare nowadays. Any mindful prayer or meditative reflection rests upon able bodied application of intellectual force (puruṣārtha) which in turn is sustained by clean water and fresh air alongside sustainable organic food. The prāna or energy resources required for prānāyāma techniques (consisting of various breathing exercises) need replenishment now more than ever. Such is the prevailing sense of urgency.

It is time to extend our goodwill for the sake of future generations of seekers. The children are losing their innocence with a rude awakening as we do not extend our mindfulness to repair our surroundings that are our very seats of meditation. The worship of the Divine Mother includes venerable nurturing of mother earth, without which our bodies cannot sustain the spiritual practices. Those who sacrifice for the greater cause have truly understood the core principles and spiritual values that guide our service or sevā. It is not enough to seek benevolence for oneself by breaking coconuts and offering jewelry to the Divine Mother, but better still to undertake genuine spiritual practices of honouring and serving that elevate our minds and fulfil our hearts without wanting anything in return. After all, a mother wants hardly anything from the child!

This Navarātri will again fructify results of many offerings and spiritual practices by the virtue of its auspiciousness and through the blessings of the Divine Mother. However, a genuine seeker of truth will contemplate on the greater realms and reach out to the core of motherhood and mother earth, and mindfully recognize the grace of this life and plenitude. Such a seeker will recognize that life cannot go on without invoking wisely proactive practices for greater service to the world, albeit brought about through mindful resolution and meditative repose.

Please note that lunar day length and sunrise time overlap determine the duration of the period. This time, in California, the otherwise typical nine-night period lasts an extra day, because there are technically two 8th (aṣtamī) lunar days. In such a situation, one needs to add the spiritual practices for an extra day. However in India, the New Moon is on 20th Sept and the Victory Day is on 30th Sept without any extra solar day to account for during this period.

If you wish to further study the transition of dates for your own area (local latitude and longitude), feel free to explore these links at your own risk. Even though the original Sanskrit significance might not be discernible, the calculations are fairly reliable. Please remember to fill in your local city and year for correct results on applicable day breaks or transitions.

http://www.drikpanchang.com/navratri/ashwin-shardiya-navratri-dates.html?year=2017

A reliable website that is a good resource for relevant dates, is also worth studying.

http://www.timeanddate.com/astronomy/

Those practising a daily routine of meditative penance, sublime recitations, or community sevā, can structure their time equally into ten days of steady participation. One tenth of all spiritual practices are deemed as a correction! Therefore nine days of practices must be followed by the tenth portion of correction in addition to any corrective measures taken to avoid distraction from mindfulness during any individual session. While evening time or even midnight time meditation is acceptable for the nine nights, the tenth concluding session should ideally be finished before dark on the tenth day (Vijayā-daśamī).

Victory Day on the tenth day of the coming ascending cycle of the moon is of great significance and merits a deeper understanding. The Divine Mother worship of nine days (and nights) is of course divided into single days of special prayers and additionally into three three-day periods related to the trinity of Shakti (splendorous aspects of the Divine Mother). Spiritual philosophy teachings relate the nine days/nights to the nine doors of the body.

The nine doors are: two nostrils, two eyes, two ears, mouth, and the two bottom exits related to the physical organs of procreation and excretion. These doors are collectively known in the Sanskrit literature as navadwāra implying the entry points into the citadel of the soul. The tenth door is the somewhat hidden passage to the yonder abode either guiding the pathway of light to the soul or the pathway for final exit of the soul upon closure of earthly life.

A materialistic perspective might urge one to live each moment with passion and express the dream through passionate engagement with the world. Whereas a seeker of truth strives to become compassionate by transcending passion. Therefore, the twin virtues of dispassion and spiritual practice are brought about in daily life.

This is of course based on an understanding of how cultivating dispassion and persistent spiritual practices reinforce each other and the bondage of time is overcome to bring about consistent subtle feelings of freedom. The eyes show the deep peace and alert presence so apparent in one who is mindful. Herein passion is not negated but rather is transcended into compassion through the dispassion. Moreover, herein dispassion is not an antithesis to spirited participation as in mindful service (sevā). Thus a seeker’s service becomes an offering for the greater cause, and sevā heals the world every which way.

When nine doors are conquered by a meditator through dispassion (vairāgya) and persistent practice (abhyāsa), the passion to expand the experiences of the external world is transcended into compassion, and all work or action is transmuted into service. Thus the attendant frailties of egoism or egotism are transcended and the sensory delusion comes under control. This helps open the tenth door and bring forth inner victory. This is the spirit of the Sanskrit teaching.

The tenth doorway is the Brahma-randhra (lit. receptacle leading to Brahman) inside the anterior fontanel or the soft spot of the baby, which closes in after the birth. This pathway joins with and leads to the subtle body of the heart (or subtle heart) centered inside the chest directly behind the sternum. Unlike the physical heart, this subtle heart is ellipsoidal and as big as the tip of the thumb. It is just to the left of the sinoatrial node, the pacemaker of the heart.

Similarly, inside the anterior fontanel little more than an inch below the skull is the subtle body comprising the sense organs (not physical organs); this subtle body in the head (or subtle head) is relatively bigger than the subtle heart and is seated near the pituitary gland at the level of the mid-point between the two eyebrows centered inside the head, extending up to about an inch below the bregma. The prāṇa pathway connecting these two subtle bodies links the soul seated in the heart to the doorway in the fontanel that closes in after birth.

This is a short summary about the ethos of birth and death alongside the tenth door as they relate to the count of ten days from the new moon dedicated to ancestors. The Victory Day then heralds the opening of the tenth doorway after controlling the sense organs and the physical gates.