Wash, Rinse, Repeat. The Cosmical Cycle of Manifestation-Dissolution. Defined, or Redefined

By Robert Hütwohl on September 2, 2016 at 9:34 pm

“. . . there never was a first Kalpa, nor will there ever be a last one, in Eternity.”1

—H. P. Blavatsky

Georges Lemaître, a Catholic astronomer, physicist and professor, proposed in 1927, based on Einstein’s theory of gravitation, the cosmos was not static and was in fact expanding and therefore could be traced back in time to a single point or primordial atom. This theory eventually became known as the “Big Bang.” If we were able to play the great cosmic-movie, in reverse from today, we would see the currently expanding galaxies eventually moving together or coalescing into a single point.2

The expanse of time as to when the “Big Bang” occurred, is somewhere in the neighborhood of 13.8 billion years.3 The “Big Bang” theory is of course, the physical theory, and cannot accommodate the metaphysical realms, but nevertheless the “as above, so below” correspondence or analogy (the “old Hermetic axiom” as Blavatsky calls it) should have some validity. (However, some clues to the existence of the more subtle realms may lie in that of dark matter and dark energy.4)

Some years ago, upon reading about the cycle of periodicity in The Secret Doctrine, i.e., the Stanzas from the Book of Dzyan,5 sporadically in The Mahatma Letters to A. P. Sinnett (for the ideas of mahā-manvantara, mahā-kalpa and mahā-pralaya, for instance)6 and the Ṛg-veda, I found, after learning about the “Big Bang” theory in my science courses at the University, this science-based theory was highly incongruent and amiss, as I was expecting some correlation with the Ancients and modern science. (I was exposed to Theosophy first before being vulnerable to the onerous science courses which I had to take at the University.)

Recently however, a new cosmical-origins theory has come to light which may appear to approach justifying H. P. Blavatsky’s statement about beginning-less kalpas.

In a scientific paper published last July, “Perfect Quantum Cosmological Bounce,”7 the idea is “the [conventional] big bang” may actually be the result of a preceding “big bang” but based on a modification of the prevailing “big bang” theory due to quantum mechanics. Physicists Steffen Gielen and Neil Turok, have developed a mathematical-cosmological model or simulation which indicates the present universe is the result of a previous universe. Inherent in their theory is periodicity, an endless cycle of manifestation and dissolution, with subsequent manifestations dependent upon the previous collapsed manifested universes.

The predecessor universe would have contracted toward a dense state that marked its big crunch end, and our universe’s big bang beginning. . . . the universe does not completely get destroyed because the effects of quantum mechanics preserves it.8

What is yet to be determined is how long the collapsed state is preserved, which is a critical component of the entire theory and must eventually be resolved.

Their model postulates the present condition of our universe is an expansion from a previous contraction. It is being described as an eternal bounce, built on conformal cyclicity.

The Big Bounce theory states that the universe follows a cycle of contraction and expansion, repeated infinitely. According to this theory, the universe did not begin with a violent explosion, but rather formed as a previous universe expanded or ‘bounced’ back collapsing during the contraction phase of this endless cycle.

One of the main issues that had prevented the Big Bounce theory from securing its validity is that there was no proposed explanation as to how the universe could expand back after its full collapse. The team’s simulation suggests that once the universe reaches its smallest point, the common laws of physics governing our daily environment are abandoned and the rules of quantum mechanics come into play. The effects of quantum mechanics would preserve of the universe, keeping it from destruction and allowing the emergence of another universe like the one we’re in today.

Quantum mechanics saves us when things break down,” explains team member Steffen Gielen, from Imperial College London. “It saves electrons from falling in and destroying atoms, so maybe it could also save the early Universe from such violent beginnings and endings as the Big Bang.

Using quantum mechanics in a computer simulation, the team was able to formulate how the universe could spring back from deflation, even with only radiation and a little matter remaining in it.

The big surprise in our work is that we could describe the earliest moments of the hot Big Bang quantum mechanically, under very reasonable and minimal assumptions about the matter present in the Universe,” said team member Neil Turk [Turok], from the Perimeter Institute for Theoretical Physics in Canada. “Under these assumptions, the Big Bang was a ‘bounce’, in which contraction reversed to expansion.

What’s next for this simulation is to find out if the entities within the universe, such as galaxies, can come into existence under these circumstances. As technology evolves, the chances that quantum computers could finally catch up with the enigmas of the universe are looking better and better.9

Although this theory has been around for about ten years now, the breakthrough is the theorists have been able to pass through an undefined singularity, not occupying space and time, which is an impossibility. Now, Turok and Gielen have been able to pass over the singularity and out the other side.

Obviously, all these discoveries by science can only address the material cause, but again, but transposed, as below, so above. This model by Gielen and Turok is at its earliest stages and future models will require more powerful quantum computers with which to expand and complete the theory and take in more variables. The Ancient’s have taught, the contraction cycle is equivalent to the manifestation cycle in terms of time or duration. Hopefully this “Big Bounce” theory will incorporate that idea, and I have no doubt it eventually will.

Metaphorically, there must be some highly abstruse system involved in any cycle or Mahā-cycle, similar to the idea of a śiṣṭa (from the Sanskrit verb root, śiṣ, allow to remain or leave a residue) or remainder, no matter what level of consciousness we are describing. It is that śiṣṭa of quantum mechanics which science may have begun to have discovered and I think this is quite amazing. I use the term “śiṣṭa” because, it is these “remainders or latent seeds” which are left on a planet as the life-wave leaves that planet to pass through the round to the next of the other planets within that septenary, and once the life-wave returns again to that former planet, the śiṣṭa-s are responsible for reinvigorating the new cycle or life-wave.

What then, keeps these cycles, as far as we know based on what the Ancients describe, progressing? In the case of a human, we understand karma is a direct motivational factor. Can we then, correspondingly, “as above, so below,” consider cosmic karma as responsible for the cycles of the solar systems, galaxies and universe? There would be no reason to require a cycle to repeat itself unless the fruits of a previous cycle contribute to the grandeur of a future progressive cycle. Science however, does not go that far yet, as it does not recognize karma and can’t even imagine such details of cycles within cycles of interconnectivity beyond the physical. That, is simply too vast and requires too much information from the mental, intuitional and spiritual levels, much less the divine correspondents (i.e., the seven planes of the human is but the physical plane, consisting of seven sub-planes, of the divine). But if this new finding approaches validation, I see science eventually looking to the Ancients for guidance, which is something science rarely ever probably does. That is still a long way in the future. But I do see scientists using ancient information to guide their horses; it is just that they require empirical data to hold the reins of everything.

But, this new scientific model is the most advanced to be developed for almost 100 years.

Science and metaphysics of the Ancients are slowly melding in agreement.10 Although “as above, so below”11 nevertheless applies here, science is helping us to understand the process of the cycles of manifestation and dissolution. Obviously, due to the makeup of the matter involved, science can never empirically discern the metaphysical, but they should be able to eventually approach and prove the existence of the four etheric sub-planes of the higher physical. Over time, proof can be ascertained by various ways towards consciousness operating through the emotional and mental vehicles.12 And, indirectly, science should be able, to determine the phenomena of clairvoyance. But, science’s understanding of SPACE as an infinite extension of an eternal, unchangeable “entity,” or “Eternal Parent” which transcends thought, that may never come to be.

The metaphysics I am referring to, citing only out of many examples, is that from The Secret Doctrine, Proem, one of the fundamental propositions:

(b) The Eternity of the Universe in toto as a boundless plane; periodically ‘the playground of numberless Universes incessantly manifesting and disappearing,’ called ‘the manifesting stars,’ and the ‘sparks of Eternity.’ . . .

Further, we have what I consider the most sublime creation myth or story, other than the most sublime, The Book of Dzyan,13 is that of the Ṛg-veda.14 These hymns originated from the Vedic Ṛiṣis of the 1st sub-race of the Aryan root stock, the 5th. They arrived into northern India or Āryāvarta from the north, last, compared to the 2nd-5th sub-races, for various reasons.

And in the Ṛg-veda, Maṇḍala (Book) X, Sūkta (Hymn) 129 (X.129) in the triṣṭubh meter, consisting of seven mantras or verses, initially describes the state or condition prior to the first great manifestation or mahā-sṛṣṭi. The Hymn is also known as the Nāsadīya Sūkta. I should note, the tenor, poetic beauty, vibration, and content of X.129, though brief and succinct, may be compared to the more extensive and illuminating Stanzas I and II of The Book of Dzyan. In a measure, my sense is the Nāsadīya Sūkta was extracted from The Book of Dzyan, long ago.

The content of the Nāsadīya Sūkta, written by a certain Parameṣṭhī Prajāpati, contains:

“. . . in the seven mantras of this Sūkta we find a complete statement of Vedic metaphysics which is the quintessence of the Ṛigveda. . . . The seed of knowledge lies somewhere in its heart. It is saturated with the fragrance of thought that was in the intuition of the Ṛishis. One may repeat the hymn and breathe its aroma even now. The words are merely symbols which explode as thought advances to more subtle sheaths of Truth. ‘This hymn is the finest effort of the imagination of the Vedic poet, and nothing else equals it.’”15

Out of the approximately seventy-two complete or partial translations of this Hymn since 1805 (H. T. Colbrooke) I am quoting David Reigle’s recent translation, as found in his Creation Stories-The Cosmogony Account from the Vedas Part 2-Translation of Ṛg-veda 10.129, the “Hymn of Creation” By David Reigle on February 28, 2013 at 11-41 pm. See sources below for the grammatical and etymological comments.16 The mantras are written in the padapāṭha. That is: a word-by-word breakdown, irrespective of sandhi rules. The Sanskrit padapāṭha verses are listed first, then David’s English translation.

 

nā́sad āsīn nó sád āsīt tadā́nīṃ nā́sīd rájo nó výomā paró yát

kím ā́varīvaḥ kúha kásya śármann ámbhaḥ kím āsīd gáhanaṃ gabhīrám || 1 ||

[1.] [It] was not non-existent, nor was [it] existent then. There was no world, nor sky, [nor] what is beyond. What moved incessantly? Where? In the abode of what? Was [it] water, dense [and] deep?

 

ná mṛtyúr āsīd amṛ́taṃ ná tárhi ná rā́tryā áhna āsīt praketáḥ

ā́nīd avātáṃ svadháyā tád ékaṃ tásmād dhānyán ná paráḥ kíṃ caná̄sa || 2 ||

[2.] There was not death nor life (“non-death”) then. There was no distinguishing sign of night [or] of day. That one breathed without air by [its] inherent power. Other than just that, there was not anything else.

 

táma āsīt támasā gūḷhám ágre ’praketáṃ saliláṃ sárvam ā idám

tucchyénābhv ápihitaṃ yád ā́sīt tápasas tán mahinā́jāyatáikam || 3 ||

[3.] Darkness was hidden by darkness in the beginning. All this was water without distinguishing sign. That one germ which was covered by the void was born through the power of heat.

 

ká̄mas tád ágre sám avartatā́dhi mánaso rétaḥ prathamáṃ yád ā́sīt

sató bándhum ásati nír avindan hṛdí pratī́ṣyā kaváyo manīṣā́ || 4 ||

[4.] Desire in the beginning came upon that [germ], which was the first seed of mind. Sages, having searched in the heart with inspired thought, found out [desire to be] the link of the existent in the non-existent.

 

tiraścī́no vítato raśmír eṣām adháḥ svid āsī́3d upári svid āsī3t

retodhā́ āsan mahimā́na āsan svadhā́ avástāt práyatiḥ parástāt || 5 ||

[5.] Their cord was extended across. Was there a below? Was there an above? There were seed-placers, there were powers; inherent power below, impulse above.

 

kó addhā́ veda ká ihá prá vocat kúta ā́jātā kúta iyáṃ vísṛṣṭiḥ

arvā́g devá̄ asyá visárjanenā́thā kó veda yáta ābabhū́va || 6 ||

[6.] Who really knows? Who here can say? From where has [it] been born? From where [has come] this manifestation? The gods are later than the manifestation of this [cosmos]. Then who knows from what [it] has come into being?

 

iyáṃ vísṛṣṭir yáta ābabhú̄va yádi vā dadhé yádi vā ná

yó asyā́dhyakṣaḥ paramé výoman só aṅgá veda yádi vā ná véda || 7 ||

[7.] From what this manifestation has come into being, whether [it] was made or whether not, its overseer who is in the highest heaven, he surely knows; or else [he] knows not.

 

In the seventh verse,17 some translators use the pronoun “he” (Sanskrit, saḥ), while others translate “it” as the subject, depending upon the verb “dadhe” and what form it takes in the sentence and whether an “agency” was involved for the process of creation or manifestation. David Reigle has gone over these particulars. This Hymn should not be mistakenly considered a Hymn of Creation but a Hymn of Manifestation or Periodicity. That is why I prefer to call it the Cosmogonic Hymn. Using the term Creation can imply a Creator, which further implies an anthropomorphic agent, as in the Genesis of the Bible creation story.

Considering the new scientific model, out of the cycle of Periodicity the seeds of a new, future cycle are inherent in the next manifestation cycle, which empowers the continuing cycle. There is no reason to doubt cycles encompass a progressive or evolutionary effect (described by some writers as a spiral cycle). The cycles of the universe, infant and mature galaxies, and solar systems and planets and root-races and all forms of life, cyclically, sṛṣṭi (San.) = “manifestation or letting go” and pralaya = “dissolution or reabsorption,” are uninterrupted and undeterred, if we can rely on the information given to us. The lessor cycles contribute to the greater cycles. Such details are, however, not indicated in the Cosmogonic Hymn in the Ṛg-veda.

The Hindu Vaiśeṣika system, concurs with The Mahatma Letters ( such as letter no. 10)  that an anthropomorphic god is not necessary for the manifestation and dissolution of a “system,” whereby a “system,” can range from an atom, living being, root-race, planet, solar system, galaxy or universe beyond to aditi (the unbound). Although the masses may believe in an anthropomorphic deity, evidence by extensive study has shown this is a figment of the imagination.18

Is the nāsadīya sūkta describing periodicity other than one cycle? No, as further explanation is required. The Proem of The Secret Doctrine indicates this, however. The topic of the big bang repeating itself does also, therefore it would go more with the Proem. The point of the Ṛg-veda verses are that at the beginning, there was (an inherent state of) nothing. Actually, the Proem (b) speaks of periodicity and then nothingness, then periodicity all over again. It says nothing as to whether each successive manifestation is greater than the previous manifestation.

 


Notes:

1Blavatsky, H. P., The Secret Doctrine, vol. I, 368.

 

2 A contrasting theory, the Steady State, as theorized by astronomer Fred Hoyle, argued the universe was static and ever eternal. This theory never won out over the “Big Bang” theory because, over time, it has been proven there is a cosmic microwave background radiation remaining from the original big bang explosion. Hoyle coined the term, Big Bang, out of disrespect to that theory, which eventually stuck. However, behind Hoyle’s argument against the Big Bang theory was his belief that the universe did not have a creator but at the same time could not be described in scientific terms, as it was irrational, since it was eternal.

 

3 The quite capable Hubble Space Telescope, using a certain gravitation lensing  technique, has been able to capture a field of galaxies (called Abell S1063) which are from the very earliest, about one billion years after the “Big Bang.” This is its most astounding feat so far.

And yet, The Book of Dzyan indicates a period of manifestation of 311,040 trillion years (seven eternities)!

 

4 Several excellent works, among many, have come to the forefront, hoping to crack the cosmic veil:

Gleyzes, Jérôme (2016) Dark Energy and the Formation of the Large Scale Structure of the Universe. Switzerland: Springer.

Mazure, Alain (2011) Matter, Dark Matter, and Anti-Matter. In Search of the Hidden Universe. London: Springer.

Panek, Richard (2011) The 4% Universe. Dark Matter, Dark Energy and the Race to Discover the Rest of Reality. Boston: Houghton Mifflin Harcourt.

 

5 While my hypothesis is still in the formative states, there is evidence, for each root-race and its sub-races, there is a root teacher and a root Creation myth. The earliest Pelasgians, not the later, were the original Keltic peoples or 4th sub-race of the 5th root-race. They had their own teacher, Orpheus and there is a Pelasgian Creation story. The Ṛg-veda is the root text for the 1st sub-race of the 5th root-race, redacted by Vyāsa and the seven Rishis (Ṛṣi-s). I believe The Book of Dzyan, although having begun during the 4th or Atlantean root-race, is the root text for all of Humanity.

 

6 From the stanzas of The Book of Dzyan, Stanza I. “The Night of The Universe. The eternal parent [mother-space], wrapped in her ever-invisible robes [root-matter], had slumbered once again for seven eternities.”

 

7 Gielen, Steffen and Turok, Neil (2016) “Perfect Quantum Cosmological Bounce” in Physical Review Letters, PRL 117, 021301 (2016) week ending 8 July 2016, 1-5. From beginning to end, this paper is full of differential calculus and was not written for the non-professional, unsurprisingly. Since it is in copyright, I cannot supply it as an attachment.

 

8 See: http://futurism.com/new-simulation-supports-the-theory-of-the-big-bounce-instead-of-the-big-bang/

 

9 Big Bang – Or Big Bounce? | Perimeter Institute, dated July 6, 2016 at: https://www.perimeterinstitute.ca/node/101077

 

10 Another example is the recent determination of a new, fifth fundamental force of nature (due to the discovery of a new type of boson subatomic particle) and its possible connection with dark matter (85% of the universe consists of dark matter). This would be a sector outside of the standard model of physics. Further, the dark matter theory is considering that it is a “back door” to the universe. All this is approaching the realm of etheric matter. Recently, Astronomers have discovered a galaxy made of 99.99% dark matter.

 

11 “Everything in the Universe follows analogy. ‘As above, so below;’ Man is the microcosm of the Universe. That which takes place on the spiritual plane repeats itself on the Cosmic plane. Concretion follows the lines of abstraction ; corresponding to the highest must be the lowest; the material to the spiritual. . . .  ‘Physically or constitutionally the mineral monad differs, of course, from the human monad, which is neither physical nor can its constitution be rendered by chemical symbols and elements.’ In short, as the spiritual Monad is One, Universal, Boundless and Impartite, whose rays, nevertheless, form what we, in our ignorance, call the ‘Individual Monads’ of men, so the Mineral Monad—being at the opposite point of the circle—is also One—and from it proceed the countless physical atoms, which Science is beginning to regard as individualized.” The Secret Doctrine, vol. I, 177-8.

“The Universe is worked and guided  from within outwards.  As above so it is below, as in heaven so on earth ; and man—the microcosm and miniature copy of the macrocosm—is the living witness to this Universal Law and to the mode of its action.” The Secret Doctrine, vol. I, 274.

The occult or alchemical process from the Smagdarine Tablet of Hermes (Tabula Smaragdina Hermetis) states: “It is true, certain, and without falsehood, that whatever is below is like that which is above; and that which is above is like that which is below . . .” This work is so ancient, the speculation about it predominantly considers it never existed.

The planetary-microcosm relation and analogy to the cosmic-macrocosm process is also found in the human-microcosm (cakras, prāṇas within the nāḍis, etc.) to the cosmic-macrocosm.

This alchemical statement is also found in the Buddhist tantras, particularly the Hevajra Tantra [Part II volume. iv. lines 49cd of the Snellgrove Sanskrit/Tibetan on pages 68-9 and the English translation by Snellgrove on page 105 of Part I volume of Snellgrove, David (1959), The Hevajra Tantra. A Critical Study, Part I. Introduction and Translation. Part II Sanskrit and Tibetan Texts (London: Oxford University Press)]

yoginyā dehamadhyasthaṃ A-kārasamvarasthitaṃ || yathā bāhyaṃ tathādhyātmaṃ samvaraṃ tat prakāśitaṃ  ||49||

a yi rnam paḥi sdom pas gnas || sdom pa de ñid rab tu phye  ||49||

We explain the internal maṇḍala as being comprised in the unity of the sound A which exists at the centre of the yogini’s body, and just as the external maṇḍala (evolves from the seed-syllable), so also does the internal.

 

This is also quoted in Vanaratna’s commentary Rahasyadīpikā on Kṛṣṇācarya’s treatise Vasantatilakā, ed. by Rinpoche and Dwivedi, 1990: 90; in Bhattacharya, B., Ed. (1972) Abhayākaragupta’s Niṣpannayogāvalī, Baroda: Oriental Institute,  4 (only the first pāda of the line); for the reference to the Niṣpannayogāvalī and discussion on the analogical thinking, see: Wayman, Yoga of the Guhyasamājatantra, 62ff.

Likewise, in the Kālacakra-tantra literature we have in the Kālacakra-tantra commentary, Vimalaprabhā 3.57 (vol. II, page 57, lines 18-19 of the Central Institute of Higher Tibetan Studies edition) the following verse:

yathā bāhye tathā dehe yathā dehe tathāpare |

[As without, so it is within the body. As in the body, so it is within the other (i.e., the maṇḍala)]

 

trividham maṇḍalam jñātvā ācāryo maṇḍalaṃ likhet ||

[Having understood the three-fold maṇḍala, the teacher should draw the maṇḍala (the macrocosm).]

 

The Kālacakra-tantra contains in chapter I, the cosmogenesis chapter (lokadhātu paṭala) and in chapter II is the anthropogenesis chapter (adhyātma paṭala). They thus work together to cohere and explain the “as above, so below” relating the cosmos (macrocosm) to the human (microcosm).

 

12 Depending upon which nomenclature one prefers to describe the bodies or vehicles of consciousness, there are the kośa-s, upādhi-s and śarīra-s. Thus the etheric body is sometimes referred to as the prāṇamaya-kośa, higher sthūlopādhi, liṅga-śarīra, etc.

 

13 I don’t italicize the title, as we don’t really know its real title, however there is no question to me as to its existence. But my question is how it can be conveyed into a language such as Sanskrit. I think that, however, has already been done and awaits the day, when Humanity is ready for it. From, Annie Besant, D. L. and The Rt. Rev. C. W. Leadbeater, “The Book of the Golden Precepts or Voice of the Silence” in Talks on the Path of Occultism – Vol. II. A Commentary on “The Voice of the Silence:

The book has, however, several peculiarities which she does not there [The Secret Doctrine] mention. It appears to be very highly magnetized, for as soon as a man takes a page into his hand he sees passing before his eyes a vision of the events which it is intended to portray, while at the same time he seems to hear a sort of rhythmic description of them in his own language, so far as that language will convey the ideas involved. Its pages contain no words whatever – nothing but symbols.

 

14 The most recent complete translation, devoid of the Vedic Sanskrit verses and also without grammatical justification, is: Jamison, Stephanie W., Brereton Joel P., Trans. (2014) The Rigveda. The Earliest Religious Poetry of India (3-Volume Set) New York: The University of Texas South Asia Institute and Oxford University Press.

 

15 Agrawala, Vasudeva S. (1983) Hymn of Creation (Nāsadīya Sūkta, Ṛigveda X. 129) (Varanasi: Prithivi Prakashan), viii.

 

16 David Reigle is, as far as I have researched, the only translator who has thoroughly documented his work for the translation process of this sūkta. Grammatically, his work is impeccable. Among the many translations available for the Cosmogonic Hymn, most translators, with a few exceptions, do not justify their work. David has compiled a large number of sources, i.e, Sanskrit and/or English translations. See next footnote. See the series of articles on this website and his: http://prajnaquest.fr/blog/creation-stories-the-cosmogony-acount-from-the-vedas/

 

17 See David Reigle’s articles on the Creation Stories: The Cosmogony Account from the Vedas, especially a survey of the Cosmogonic Hymn, listed here chronologically:

Creation Stories: The Cosmogony Account from the Vedas. Part 1: Introduction

By David Reigle on January 27, 2013 at 12:08 am

Creation Stories: The Cosmogony Account from the Vedas

Creation Stories: The Cosmogony Account from the Vedas. Part 2: Translation of Ṛg-veda 10.129,

the “Hymn of Creation” By David Reigle on February 28, 2013 at 11:41 pm

Creation Stories: The Cosmogony Account from the Vedas

Creation Stories: The Cosmogony Account from the Vedas. Part 2: Translation of Ṛg-veda 10.129,

the “Hymn of Creation” Translation Notes (continued) By David Reigle on March 2, 2013 at 5:33 am

Creation Stories: The Cosmogony Account from the Vedas

Creation Stories: The Cosmogony Account from the Vedas. Part 2: Translation of Ṛg-veda 10.129,

the “Hymn of Creation” Translation Notes (continued) By David Reigle on March 19, 2013 at 5:03 am

Creation Stories: The Cosmogony Account from the Vedas

Creation Stories: The Cosmogony Account from the Vedas. Part 2: Translation of Ṛg-veda 10.129,

the “Hymn of Creation” Translation Notes (continued and concluded) By David Reigle

on March 31, 2013 at 5:29 am

Creation Stories: The Cosmogony Account from the Vedas

Creation Stories: The Cosmogony Account from the Vedas. Part 2: Translation of Ṛg-veda 10.129,

the “Hymn of Creation” Translation Notes (continued and concluded)

By David Reigle on April 2, 2013 at 1:44 am

Creation Stories: The Cosmogony Account from the Vedas

Creation Stories: The Cosmogony Account from the Vedas. Part 3: Comparison of Ṛg-veda 10.129

with the Book of Dzyan. By David Reigle on April 4, 2013 at 5:29 pm

Creation Stories: The Cosmogony Account from the Vedas

Creation Stories: The Cosmogony Account from the Vedas

By David Reigle on April 30, 2013 at 11:30 pm

Creation Stories: The Cosmogony Account from the Vedas

 

18 An example of an excellent study:

Römer, Thomas. Trans. Raymond Geuss (2015) The Invention of God, Cambridge, Massachusetts: Harvard University Press

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