TR

I I
,. �

YANTKA

THE MYSTIC SCIENCE OF

NUMBER, NAME & FORI

By

Dr.Ananda Bhavanani
( Yogamaharishi Dr. Swami
Gitananda Giri Guru Maharaj )

.. pJ
I I
Copyright is with : ICYER,
The International Centre for
Yoga Educ:atlon and Research,
16 A Mettu Street,
Chainnamudalaiarchavady,
Kottakuppam 605 1 04,
(Via Pondicherry),
India

First Edition : April1995

Reproduction of material contained within this book is strictly forbidden.

Students are requested to respect the wishes of the Guru faithfully in this
regard.

Typeset & Printed by: INTEGRA

148, Mission Street
Pondicherry 605 001.
 YANTRA

An in depth study in Mudra Yoga,

the path to wisdom

through the knowledge of the hidden meanings

behind the symbols of

Numbers, Letters, Geometrical

Form, Gestures, Actions,

Ceremonies, Rites, Rituals,

Mores, Customs

and a logical combination of hidden mysteries,

meanings and superstitions.

by Dr Ananda Bbavanani

(Yogamahartshi Dr. Swami Gitananda Girt

Guru Maharaj)

"India has revealed to the world three Sacred Sciences: Yoga, Tantra and Yantra.
Yoga is the practical path to Oneness with Life, Tantra is the mystical control of
power and energy, while Yantra is the Science of Being hidden behin,d form."

R.G.M.
(Ram Gopal Mujumdar)
 TABLE OF CONTENTS

PREFACE by Yogacharini Meenakshi Devi Bhavanani (iii)

INTRODUCTION by Dr. Jonn Mumford (v)

AUTHOR'S INTRODUCTION (Vi)

REFLECTION and ACKNOWLEDGEMENT (vii)

CHAPTER ONE - GEOMETRICAL FORMS 1

Mandalas or Symbols 1

Yoga Mandalas or Symbols 4

CHAPTER TWO - THE SCIENCE OF NUMBERS 5

Vibration 5

The Origin of Numbers 7

The Mathematical Story of Creation in Yantra 8

The Law of the Harmony of Numbers

as Taught inYantra and Mudra 10

The Nine Major Vibrations ofYantra 11

CHAPTER THREE - THE BIRTH PATH 12

Dharma Marga - The Birth Path 13

Method of Calculating the Birth Path 14

Chakras and the :Pharma Marga 15

Dharma Marga and the Chakra Balance Table 16

A Comparison 18

Life Lessons 18

A Partial but Selective and Representational

List ofVocations 20
CHAPTER FOUR -NAMA KARAN� NAME CONSTRUCTION and

.NAMA DARSHAN� NAME ANAL�SIS 22

Rules for Analysing the Sanskrit/Hindi Alphabet and Words 24

Nama Karana -Word Construction orWord Re-construction 25

:Rules for Nama Karana and Nama Darshana 26

Brtef or Sc� An�ysis of a Name 29

Darshana or Analysis of a Name 30

Table to Analyse the E�vironment 34

Table to Analyse Associations 34

Analysis of the Destiny (Fate) 35

Nama Karana - NameCreation 36

Short Rule for Balanctpg a Name 38

Chakra Analysis 38

Rules forChakra Analysis 40

Phases ofYoga Represented by theChakras 40

Diseases Associated With Numbers 41

�HAPTER FIVE - PURNA DARSHANA (COMPLETE ANALYSIS) 42

The Number One ( 1) 42

The Number Two (2) 45

The Number Three (3) 48

CHAPTER SIX -MUDRA YOGA 51

KannaYugaChart 51

Cycle Forecast 51

AccentuatedCycles 53

Cycle Influences 54

Cyclic Law of Dhanna Yuga and Karma Yuga 56

ii
 PREFACE

MASTER OF YANTRA, TANTRA AND YOGA

Yogamaharishi Dr Swami Gitananda Girt Guru Maharaj who attained Samadhi

at 2:20 a.m., the auspicious moment of Arudhra Oars� on Wednesday, December
29. 1993 at Pondicherry, India was a Master of the three great mystic sciences of
India: Yantra,. Tantra and Yoga.

Well-schooled in the principles, knowledge and disciplines of these mystic arts

since the age of ten, nurtured in the Gurukula of his Master, Swami Kanakananda
Bhrtgu Guru Maharaj, Ananda Bhavanani, as he was known in his PurvaAshramam,
effected a mighty meeting of the East and West by taking up a career as a medical
doctor.. He spent his professional life in England, Canada. U:S.A., Swtt:zerland and
various countries of South America, before returning to his beloved homeland, India,
in 1967 to establish permanently his Ananda Ashram in Ponciicherry.

An electrifying orator, a skillfull and intense teacher-Guru, a .prolific writer, a

successful doctor and administrator, the Yogamahartshi found tune in his hectic life
to complete numerous amazing manuscppts on the three sc;tences in which he was
adept---Yantra, Tantra and Yoga. A true Tyagi. a true renunciate, however, he often
completed a manuscript, and then, se� it aside as his fertile mind and imagination
and his explosive, atomic energy propelled him immediately in new and other
directions. Thus, many manuscripts were actually ..lost", including a brilliant
exposition called YOGIC PSYCHIC NEUROLOGY, which was a comparison of the
Yogic approach to the concept of man with the modern medical and scientific
framework. That same fate had befallen this present manuscript,

Though the disciples of the Yogamaharishi �ew of its existence, their Master
had not retained even one copy for himself of this most precious work. His mind had
moved on tQ other realms.

Fortunately in 1992, Dr Jonn Mumford of Australia informed the Ashram that

he .had a copy of the original manuscript on Yantra and he promptly sent off a copy
to India. Some pages were missing, but for the most part it was intact. Even at that
stage, due to hectic work and Sadhana schedule, the Yogamahartshi did not take
time to arrange its publication. He was too busy in the NOW and for him his Yantra
manuscript belonged to the PAST. He also had very serious misgivings about the
publication of this knowledge, feeling that it could be too easily misused and
misunderstood by undeveloped minds.

He finally agreed to its publication, under one condition: the book should be
made available only to those who had undergone his in residence Six Month
International Yoga Teachers Training Course in his Ananda Ashram, Pondicheny,
India and those who obtained the book must be prepared to bind themselves With
the strictest principles of Yama and Niyama in the use of this esoteric knowledge.

iii
 The Yogamaharishi left his body on December 29, 1993. In an attempt to codify
and systemmatize his precious teachings, which he termed "Rishiculture Yoga",
the Ananda Ashram Publications Division is publishing several of his written works,
including this present one.

We do this with the full awareness of the responsibility which rests with us to
make certain that those who have access to this knowledge, treat it with the care and
respect which it demands. Hence. this volume on Yantra will be made available only
to those direct disciples of Yogarnaharis·hi Dr Swami Gitananda Giri Guru Maharaj
and those who have committed themselves to a lifelong Sadhana of AshtangaYoga in
the Rishiculture Yoga tradition.

We offer our grateful thanks to Dr Jonn Mumford, who has restored the Yantra
manuscript to the Ashram, and who during his stay in the Ashram in February and
March of 1995 worked diligently at editing and preparing the mansucript for
publication. It is entirely because of Dr Jonn' s efforts that this manuscript has
been preserved and has finally come to light. We also also offer our grateful thanks
to Yogi Rudra Kumar (Russell Hay), who had taken time from his busy life as an
advocate 1n Queensland, Australia. and travelled to India with Dr Jonn. It is Rudra
who has supervised all the actual printing and setting of the material, and done
the basic legwork for its publication.

Yogamaharishi Dr Swami Gitanailda Giri Guru Maharaj 's basic concepts ofYoga
have been preserved and presented :In his world famous 52 Lesson Correspondence
Course on Yoga, YOGA: STEP-BY-STEP. His teacfu:rtgs on Tantra, and the esoteric
aspects of Raja Yoga, are codified and presented in his work YOGA SAMYAMA and
his JNANA YOGA AND RAJA YOGA CORRESPONDENCE COURSE. Now, his basic
�sights into Yantra are preserved and presented in this publication.

Hence, the great legacy he has left the world in the mystic arts ofYantra, Tantra
and Yoga are now available for sincere seekers for generations to come.

We offer our hu.inble obesciences to all the great Rishis, who have dedicated their
lives to the pursuit ofTruth and whom, in their infinite compassion, have left a well
marked path for mankind to tread. We bow our heads to Yogamaharishi Dr Swami
Gitananda Giri Guru Maharaj, who for us is the perfect embodiment of the spirit of
the ancient Rishis in the twentieth century. May our pure, well disciplined and sincere
lives be our Dakshina to these great souls. May we be worthy of their lofty teachings.
Jaya Guru!.

Yogacharini Meenakshi Devi Bhavanani

D�puty Director,
International Centre for Yoga Education and Research (ICYER)
Kottakupparn, Tamil Nadu, (Via Pondicherry), 605 011 India
April 1, 1995

IV
 INTRODUCTION

Dr Swami Gitan.anda Girt was one o�the greatest spiritual catalysts in the twentieth
century. Very few of his stature emerge from the Cosmic storehouse and such
incarnations are truly epochal.

Swamiji had the ability to inspire, and bring forth latent talent, in all those
whose life he ignited. For me his Yantric/Mudra teachings represented both a
. personal evolution and an initiation into a Universe governed by mathematlcai
precision, manifesting through a symbology of Sha.ktl enshrined in nine numerical
.

notations and the zero sign.

·

This manuscript, albeit incomplete, is all we have left· of the Master's writings
concerning the precious subject of Yantra and I am fortunate to have been. his
disciple at a .time when he verbally transmitted this knowledge. The last decade,
before his Samadhi, he ceased teaching the sacred science of Yantra - perhaps
discouraged at how easily the subjeCt can be misinterpreted, abused a:nd debased,
particularly by the Westem mind.

Yoga Maharishi Dr Swami Gitananda Girt adamantly warns us of the folly

inherent iil using Yantra as "fortune-telling", and it behoves us to heed the Guru's
warning.

The work, sadly, is a little fragmented. The section on Pumadharshana (full

analysts of the Name-Number combination) is incomplete. As well as this, the key
to Swamiji's colour coding scheme ts unclear for the Ardha Dharshana section,
and has been omitted. The method of calculating the Karma Yuga cycle pattems is
absent though we have preserved his method which may stm be learned by
participating in the Guru to Chela process at Ananda Ashram, in Pondicherry,
India.

In order to preserve the integrity and continuity of Yoga Maharishi Dr Swami

Gitananda Girt's written expression, an editorial decision has been made not to
attempt to fill in any gaps in the manuscript.

The present public�tion of this manuscript is due to the effort and devotion of
Swamiji's student, Rudhra Kumar Girt, and is under the benevo�ent guidance of
Yogamant Yogachartni Nrittayogtni Meenaksht Devi Bhavanani.

In conclusion I would term this work as a true "Navaratna" an exposition of the

.
•

spiritual life, as interpreted through the "nine jewels" known to us as the Hindu-:­
Arabic numerals!

Dr Jonn Mumford
Ananda Ashram
Pondicherry, South India
March 7, 1995

v
 AtJ'tHOR'S INTRODUC'l'lON

Ordo ab chao. "There is order ii'l chaos", is an ancient axiom appropriate to the
Universe as well as the study leadiJ:'lg to a knowledge of this same Universe.

Man is a "carbon copy" of the Universe, the inictocosm (man) being a little
macrocosm (the Universe) unto himself. In a study of the Universe, man expects to
"find himself', but a reverse approach may be the quickest, most rewarding and
fruitful. In flndihg himself, man w1ll know the Universe.

The wise man knows he is tlie result of his thin.ldiig: that art ortbalanced mind
brings disharmony, discotdance ci.ild disease; a balanced rilihd mahifests harmony,
peace and love. But how 'to
ac'iueve ba1ance? Thto'ugh k.Iiowledge (intellectual
appraisal and analysis culminat.mg ii1 a teasnna:f>le, rational conclusion) and wisdom
(the actions taken to apply one's kfiowledge). W"fiere comes this knowledge and
wisdom? In pai"t from a study of General Semantics (the L a w underlying
communication): Semasiology (the study of the "real" meanirtg of words and actions)
and the study of the ttue mea11ing. import and effect on life hidden beliihd the
Syinbols of Language, 11;'ui'ilbet and geometrical form. This total science is called
Yantta and its practic::il path is called Mudra Yoga.

Mudra and Yaritra reveal the prlricipies at the core 6f the esoteric systeins of
psychology. offering an understanding of the subtle . influences rHerred to as
archetypal images residing within the collective, group or racial cofisdousrtess;
and teach a system of personality analysis ahd a method of manipulating symbols
which gives remarkable inslght into character, vocational and avocational aptitudes.

Mudra and Yantra are concerned With Self Realisation through deveiopfuertt of
�e Intuitive, psychic faculties of man in the most positive mi:lttfl'er, allowing seif­
control and mastery. The outward manifestation of such I:tmer Harmony is the
alleviation of personal conflict ahd pt6bletns .. understandiitg others, and til"e control
of one's fate or destiny. To accomplish this end the Law of Cycles (Dhartfia arid·
Kanna Yugas) is taught. These cyclic patterns govern every manifestation of Life,
from the Universe through man to the atom. Individual life cycl�s have a periodic
rhythm which can be plotted and graphed, permitting a greater awareness and
control of life influence. The organs, glands, ahd functions of the body have their
·dWb: patterns now being referred to as "Body Clocks" by the nredical scientists.

Nama Dharshana, the v'ibratory artalysfs of names or word analysis, and Narlla
�ana, name balancing or word re-construction, form an integral part of Mud�
Yoga. A knowledge gained through this study reveals the chaos created by mah in
his "naming"or mis-naming of things and the true purpose of the use of language,
spoken or written. and the only safe guide to a return to the use of the "tongue of
thought", mental communi�ation or telepathy.

vi
 A REFLECTION
Reflect seriously on the step that you are about to take in the study and practical
application of Yantra and Mudra Yoga.

Respect and great trust are being placed in you and your integrity by your
teacher In accepting you as a student to this ancient esoteric school, a school of
thought In the highest occult tradition. Treasure this respect and trust!

The teachings of this school are not sacred but they do go beyond the realm of
the ordinary into the domain of Thought and Truth. In a sense this science is not
a doctrine as it is not dogmatic in the odious sense of the term, and anyone is
entirely free to reject and dissent from whatsoever may seem to be untrue or
unsound.

It is required that you shall weigh what is taught or revealed and give it fair
hearing, and so far as possible unprejudiced judgment.

The instructions received should not be divulged to others and under no

cirCumstances should the notes be loaned to non-students (other than marriage
partners, and then only in accord with the ideals and teachings of Yantra and
Mudra Yoga). Students should not attempt to teach the methods of calculating
cycles or the techniques of name analysis without specific permission from their
teacher.

This science ·i s for Self-realisation and the knowledge gained is for the "Se:tr and
sho�cl be used only for the spiritual evolution of one's fellow humans. Until you
have the knowledge needed and the respect necessary to deal with your fellow man
on tile qtghest plane, avoid the Karma entailed in ignorance .

.. AN ACKNOWLEDGEMENT
l am Indebted to a number of sources for the knowledge I have of the material
presented in this work, but must pay special tribute to my Guru, Ram Gopal
Mujumdar (Swami Kanoyda) who introduced me to the "Hidden Sciences"; and to
Ram Mohan Rai (R.M. Roy) who was his teacher in this subject; to an oral, written
and' artistic tradition of Practical Mysticism which nurtured these two famous sons
of "M�ther India"; and to Jonn Mumford, my loving disciple, who has researched
on the "History of Symbols" and has contributed so much to the dissemination of
Yoga teachings based on Mudra and Yantrtc concepts.

Dr. Ananda Bhavanani

(Swami Gitananda Giri)
Vancouver, Canada

1965

vii
 The Chakras : Psychic Centres
of Man Influenced by Birth Path

-. :>.jna -The Lotus

of Revelation

5. Visbud.ha -The Lotus of

Cheat Purity

�- Anahata - The Lotus of

Unstruck Sound

3. M.anipura - The Gem City

Lotus

2. Swadb.jstana -The Lotus of

One's Own Self

1. Mulad.hara - The Root-Support

Lotus Center

THE CHAK.RAS AND NADIS OF LOWER BODY

 CHAPTER ONE
GEOMETRICAL FORMS
In the world's oldest language, Sanskrit, God is called Kartar, the Grand
Geometrician of the Universe, the Creator. His method of manifestation is called
Kshetram or Geometry. Kartar is the root of action, Kra, or activities, Kriya, resulting,
in Karma, the Law of Cause and Effect. The Sanskrtt "X' is the unknown manifesting
Lbrough TRAM, the Tiinity. This geometric Trinity is the. Circle, the Square and the
Triangle.

The tools of Kartar, the Geometrician, are the Compass, to enscribe Circles
(measuring space, time, mind and the Universe) and the Square (a tool) to measure
geometrical squares and triangles (states of lower mind and matter). His creation is
manifest as Matha (vibration) or Nama (essence). and as Artha (matter) or Rupa
(farm}. As the Metri (architect) of the Kshetra (the Universe, His Field of Etemal
Energy) He employs Matra or a means of measurement. His SAMKHYA or Divine
Sciences are MATHAMETRA (mathematics). the Science to measure vibration which
has two 1.1ses - (1) qualitative for Essence and (2) quantitative for form; and
ARTHAM� (arithmetic) the ScJence of Accountancy to be used to keep records
and accaunts. The Magi (wise men) of Persia teach that the Creator uses a means of
substituting His Divine Essence for His creat.ion or form and this process is called El
Jabra (algebra), the method of substituting letter forms (Nama or essence) for numbers
�pa or form), or sometimes the reverse, to :fmd ··�x", the Unknown or God.

MANDALAS OR SYMBOLS

The Circle represents Essence, the Universal Symbol of Life, without

beginning or end. Eternity, Time without end. Space, inner and outer.

A CirCle with a dot in the middle represents individual life, man, the cell,
the atom.

A Circle within a Circle stands fdr the division of cellular life, the splitting
of the atom, the "Occulting" of the Moon {the lower crescent) by the Sun.
The eclipse or occulting of the Moon by the Sun is a symbol of evolution
(progress) while the occulting of the Sun by the Moon is a symbol of
devolution {retrogradation).

1
The Square stands for form and matter. The Four-square Earth, the four
corners of the Earth. the ·cardinal points, North, South, East and West
(relative states or points). The physical body.

The Triangle. the Trinity or Triune States of Nature. The Tricotamous

Forms or States of Life.

Animal Vegetable Mineral

Physical Mental Spiritual

Physical Trlnity

Bone Flesh Blood

Mental Trinity

Conscious Subconscious Supraconscious

Spiritual Trlnlty

God the Father God the Son God the Holy Ghost

Btahma (Creator) Vishnu (Sustainer) Shiva (Changer)

PoUtical Trlnltles:

State Law Society

State

President Senate Congress

King Lords Commons

Law

Civil Moral Ethical

Society or Family

Father Mother Child

Interlaced Triangles stand for the Life Principle in action. The animal,
vegetable and mineral in evolution through the physical, mental and
spiritual.

. .v ·•' "" 1::¢:

. .. .,...,,.6..m
. •

The Interwoven Triangles are a Hindu symbol predating the Hebrew Star
of David.

2
 The Masonic Symbols of the Square and Compass hide the same symbology.
Symbolising Eternal Life, the Mason enscribes a circle around the.Square
and Compass and displaces the dot with the letter "G" for God or His
Word, the Logos. . In Hindu lodges the symbol AUM is used. In Hebrew
lodges the 10� letter of tbe alphabet YOD is used. Persians use a flame;
Moslems and the ancient Greeks and Egyptians used an eye.

The Cross has been rsed in ancient symbology in various forms.

Representing Force or Power (lines of force or lines of power) the unequal
armed cross is a symbol of urirest, suffering and violence (crucifixion)
while the equal armed cross is the sign of peace, harmony and tranquility,
of balance or equilibrium. Tragic wars, violence and economic rape of
nations has taken place �der the unequal armed croS8 in the name .of a
God of Force and Power.

The Swastika (Sanslait: SWa, the Self; Astika, existence). The sign of good
.
.

. fortune. A solar symbol employing the equal armed cross and found on
all ancient Hindu religious writing and vestments. If the sign is reversed
it portends disaster as an anti-sun sign. Hitler used a variation of this
sign as the Nazi symbol of Aryan superiority, Das Haken Crux; a reminder
of how a symbol may be reversed or perverted to lead an entire nation to
its downfall. a world into horror. and to the near genocide 9f one branch of
the human race.

The Line stands for the first dimension, linear. thinking, "thinking in a
straight line". EgocentriCity.

The Double Line stands for the second dimension of Plane or Planular
· -----
thinking. Regard and consideration for others and their ideas, plans,
c ----�

needs, desires.

Perspective stands for the third dimension of depth and analysis.

Cogit:ation, rumination and contemplation are symbolised by a cube. Sens�
,<• / .
perception allows only a partial view of the total cube. No matter how or
from what angle you look at a cube you can see only three of six sides,
sUrfaces or faces. Depth analysis will reveal seven of the eight points of a
0.:....----''"'/ .
3
 cube, leaving only one point hidden. Contemplati on reveals three faces or
surfaces, nine external lines. drawn between seven points. The complete
cube has three more hidden faces, making six in all; three more lines
making twelve; and one more point making eight. The cube then becomes
the Symbol of Perfection, as 121ncludes the sacred numbers of 3, 5, 7 and
9 (3 x 3). Three is made up of this Monad (1) and the Duad (2) and a
complication of this union creates the whole Harmony of Numbers. (See
Chapter Two for a full explanation of the Harmony of Numbers).

YOGA MANDALAS OR SYMBOLS

The geometrtcal forms used in Yoga Psychic Neurology are symbolic of the elements
or states of Nature and are associated with the Chakras or Psychic Centres along the
spine. The square represents the Piithivi Mandala or Earth Element of the M uladhara
Chakra, the First Centre. The circle represents the Apas Mandala or the Water
Element of the Swadhisthana Chakra, the Second Centre. The trtangle represents
the Teja or Agni Mandala or the Fire Element of the Manipura Chakra, the Third
Centre. The interwoven mangles represent the Vayu Mandala or the Air Element of
the Anahata Chakra, the Fourth Centre. The circle within a circle or the crescent
represents the Akasha Mandala or the Ether Element of the Vishuddha Chakra, the
Fifth Centre. A circle with a dot in the centre or a single eye centring a circle is often
used to represent the Manas Mandala or the Mind Element or Mental State of the
Ajna Chakra, the Sixth Centre.

Mandala Dharana or Concentration on Symbols uses a slightly different set of

symbols than that noted above. The reason would only become obvious with an in­
depth study and the practice ofLaya Yoga. The square is used for Muladhara Chakra
(1), the crescent for Swadisthana (2). the mangle for the Manipura (3), the interwoven
mangles for the Anahata (4), an oval for the Vishuddha (5) and the symbol AUM (OM)
or a dot for Ajna (6) .

.. God geomemses, man observes." R.G.M.

The ancient mathematical conundrum of "squaring the circle" is

not a quantitative mathematical problem but rather one for the
qualitative system. The consideration is one of Value rather than
Fact. The point within the circle, the dot representing man, is that
point from which man (mind) mayview all life, impartially and equally.
The square stands for the rock, the solid Piinciple upon which man
must stand.

4
 CHAPTER TWO

THE SCIENCE OF NUMBERS

lb.e ALL in all is known (or realized) through Samkhya (the �ience of Numbers)".

_ Hindu Samk.hya Axiom

·Numbers are at·the root and the base of all things"._ Cornelius Agrippa

"All lies veiled in numbers"._ Pythagoras

lb.e Universe in builded on numbers". _The Kabbalah

�Numbers are the universal language"._ Leibniz

"Number is an Entity and at the same time a Breath emanating from God. The
Breath alone which could organize the physical Common, where naught obtains its
form but through 'Deity, which is an effect of number". _ Balzao

'Vibration is life and life is vibration". _ Paracelsus.

The various planes or states from the solids through to the etheric are all
vibratory. The term "vibration" may need some clarification as it is s o. often misused
by writers and speakers.

VIBRATION AS A CONCEPT:

Oscillation is the result of force or energy, conce�trated or congregated in some

area or state causing the various manifestations of life to appear to the senses or

thinking of man. An atom has as its centre a vacuu� type nucleus around which
electron particles revolve, creating a vortex of energy. It .ts the number and the
arrangement of the electrons within the atom, and the various cohesions of the atom
into larger molecules, which goes to make up the vibratory differences and hence the
differences manifested in the various planes o:r states to the senses of man. The
difference between one object and another, one state and another, one plane and
another is then ultimately a question of the rate of vibration. A solid differs from the
higher concepts of mind and the etheric manifestations of energy only by its lower
speeds of vibration.

The term "solid" is in itself misleading as there is really no such thing as a solid,
only speeds of vibration which to the human senses have the appearance of being
solid. A solid is best explained as "a body or magnitude which has three dimensions:
length, breadth and thickness, as distinguished from a surface which has two
dimensions, and froin a line that has but one dimension."

5
 A Gaseous matter is considered to be but a higher speed of vibration in the
plane of solids.

Samkhya, Yoga, and Yantra teach that we live in a Nine Dimensional World:

First dimension line

Second dimension surface, face or plane

Third dimension depth or perspective, solids

Fourth dimension space

Fifth dimension time

Sixth dimension mind

Seventh dimension astral memory

Eighth dimension intellect

Ninth dimension spiritual liberation

Sound vibrates from 16 cycles to 32,768 cycles per second. The auditory range of
man is only from 25 cycles to 20,000 cycles per second, while other creatures are
able to receive responses both above and below man's range. The dog responds to a
high frequency dog whistle while the bat family and many birds use the higher
frequencies of the sound range as a sort of radar.

The vibratory rate or manifestation of electricity is in the 1,000 million cycles per
second scale, while colour vibrations are still higher on the scale terminating in light
at. 500 billion vibrations per second. Infra red and ultra violet rays are above the
scale of light but still below the X-ray which vibrates at 2 trillion cycles per second.

The vibrations or oscillations of the brain/mind, or cerebral radiations fall into

four categories. Emotional thought closely associated with anxiety and nervous tension
vibrate at 11 to 30 cycles per second in the Beta wave scale. Memory patterns related
to defence mechanisms, whether as stored away attitudes or as a natural mechanism
ag?fnst disease and maladies, range in the Delta wave scale from 0.5 to 3.5 cycles
per second. Mental reactions to pleasure, pain, or thoughts of violence or malevolence
vibrate from 4 to 7 cycles per second in the Theta wave scale. Highly imaginative,
creative, altruistic thoughts are on the verge of merging into the etheric scale on the
spiritual planes at 8 to 13 cycles per second in the Alpha wave scale.

6
 THE ORIGIN OF NUMBERS

The 47th Proposition

"In every right-angled triangle,

the sum of the square of the base

and the perpendicular is equal to

the square of the hypothenuse".

Pythagoras

The Forty- seventh Proposition is older than Pythagoras (eire. 580 B.C.) for the
Hindus arranged their deities in Triads: Brahma, the Creator, the Generative Principle;
Vishnu. the Sustainer, the Product or Passive Principle; and Siva, the ChangerI
Destroyer, the Power Principle. Early Hindu Metrts (mathematicians) drew the
Samkhya Mandala, the Symbol Veiling the Science of Numbers as:

THE SAMKHYA MANDALA

The Basic Numbers Are Formed From The Samkhya Mandala

' ;
' ;
' "
'"
"'
; '
; '
" '

1 2 3 4 5 6

' ; ' ;
' ; ' ;
' ; ' ;
'" '"
"' "'
; ' ; '
; ' ; '
; ' ; '

7 8 9 0 11 22

7
 The Cyphers or Numbers are :1 2 3 4 5 6 7 8 9 andO
Their squares are ;1 4 9 16 25 36 49 64 81
The difference between
each square and that

which precedes it : 3 5 7 · 9 11 13 15 17

Giving us the Sacred Numbers : 3 5 7 9 11 and the Mystic Double 22

Of these numbers, the square of the 3 and the 4, added together, gives the square
of 5: and those of 6 and 8, the square of 10; and if a light-angled trtangle be formed,
the base measurtng 3 or 6 parts, and the perpendicular 4 or 8 parts, the hypothenuse
will be 5 or 10 parts; and if a square is erected on the :»ide, these squares being
subdivided into squares each side of which is one part in length, there will be as
many of these in the square erected on the hyp.othenuse as in the other two squares
together.

All numbers are contained within the Power of the 9. Indeed, Hindus refer to the
9 as a power rather than as a number, containing all creation. ie: 1+2+3+4+5+6+7+8+9
= 45 and 4+5 = 9. No other basic number can be so added to reduce to itself.

THE MATHEMATICAL STORY OF CREATION IN YANTRA

"Out of the formless void, the Zero or Circle, the Syinbol of Eternal Times, God
(the ALL in all) manifested HJ.mself as the MonadM. The Hindu Metri gave the world
the decimal system represented as a dot, the smaller unit of the circle. When God
manifests whether in mathematics or in plant life the symbol is the same:

1. EKAH _The Monad (I), the Sword of the Spirtt.

Ekah Ekarn, "the One manifest out of the All into all, yet who is
One".

2. DWAO _The puad (1+1), the Symbol of Schism, Antagonism

and Separation.

3. TRAYAH _The Trtad (1+1+1), the Vital Breath of He who

Creates, Preserves, and Destroys (Changes).

�orO
II 4. CHATWARAH _The Square (2+2), the Signature of the Earth.

8
 5. PANCH _ The Tetrad or Tetractys, the Pentalpha, the Five
Pointed Star (�+3}.

6. SHAT_The Hexagon (3+3 or 2+2+2} or the InteiWoven Triangle

of the Mind or Mental Creativeness.

7. SAPTAH _The Heptagon (4+3), the Number of Mystery, the

sacred symbol of Siva, the Changer/Destroyer.

8. ASTHAH _:_The Octagon (4+4}, the first cube in math, that of

the 2 or the Duad, and is the symbol of Vishnu, the SustainerI
Preserver/Incarnatox:.

9. NAVAH _ The Novenary (3+3+3} is the square.of three, the

Triad or Triangle, and represents the Trinity hidd�n or masked in
the ALL, and is the symbol of Brahma, the CreatorI Generator.

>0
10. DASHA _The Decenary is the Law of Growth where the 1
(the Monad) is added to the 0 (Time} and like a contometer or adding
machine, a new unit is created of tens; then hundreds, then
thousands, ad infinitum.

11. EKADASHA _The Mystic Eleven is the law of Involuti�n and

Evolution at work together while its Sacred Double makes up the
12th position.

22. DWAVIMSHATIHA _The InteiWoven Duads form the Sign of

the SELF or the Soul, the Sacred Swastika:..

The Chaldeans held the numbers 11 and 22 to be sacred as well

as the Hindus. When Chaldeaic Hebrew was developed into a written
language, 22 letters were chosen. This alphabet can be divided evenly
into two distinct parts containing 11 letters each (ten consonants
and palf vowel}. This allowed for a cryptogram like secret writing
where a letter from one .section was substituted for its counterpart
in the other section. Esoteric teachings arid hidden messages were
coded in this manner and the Hebrew Scriptures can be fr3:I1slated
with an entirely different meaning than the historical one generally
ascribed.

9
 Hindus hold that language is sacred and call the Sanskrtt script Devanagart. the
Handwriting of God. Each of the Cyphers or Numbers is thought to be associated
with the Chakras or Psychic Centers 1n the Panch Koshas or Five Bodies of Man.
These Chakras or Padmas are:

1. Muladhara 5. Vishuddha 9. Brahmanand

2. Swadisthana 6. Ajna 10.Trikuthi

3. Manipura 7. Sahasrara 11. Swaminana

4. Anahata 8. Narayanana 12. Muktana

THE LAW OF THE HARMONY OF NUMBERS AS TAUGHT IN

YANTRA AND MUDRA

From the foregoing it should be readily seen that numbers are formed or made up
1n particular ways. These patterns represent the Law of the H armony of Numbers

and the following table is extremely important and worthy of being committed to
· memoxy as it holds the fundamental secret of detailed analysis and specific balance
to be applied to word construction or reconstruction, and name analysis outlined 1n
Chapter Three.

1. 1

2. 1+1

3. 1+1+1 never 1+2 or 2+1

4. 2+2 never 1+3 or 3+1

5. 2+3 never 1+4 or 4+1

3+2

6. 2+2+2 never 1+5 or 5+1

3+2+1 or 2+4 or 4+2

7. 3+4 never 1+6 or 6+1

4+3 or 2+5 or 5+2

8. 4+4 never 1+7 or 7+1

or 2+6 or 6+2

or 3+5 or 5+3

9. 3+3+3 never 1+8 or 8+1

or 2+7 or 7+2

or 3+6 or 6+3

or 4+5 or 5+4

10
 THE NINE MAJOR VIBRATIONS OF YANTRA THE NINE
PHASED CYCLE

Time (Kala) has been termed the Law of Growth or more correctly the Laws
governing growth are bounded by Time. (See Chapters on Karma and Dharma Yuga
Cycles for detailed charts.) Time is an expanding force manifesting as growth and
disintegrating life and life forces. Space (Dik) has been termed the Realm of Cohesion
embodying the Law of Attraction (see Chapters on the Gunas or Personality
Characteristics drawn together under Name and Form in the section on Nama
Darshana). Space is a realm or area encompassed by a contracting force drawing
together atoms for incarnation or re- incarnation.

On the Wheel of Life, TIME and SPACE are represented by nine phases or states
and best depicted through the cycle of plant life.

Time Space Plant Life

-

CD beginning CD being (coming into being) CD planting time

®nurture @ association @ germination
@ manifestation @ expression @ shoots appear
@examination @testing (for stability) @tested by the
elements
(frost. wind, rain)
@expansion @ new life (re-newed hope) @ rapid growth of new
branches
@decision @ settlement @budding tAme
® materialisation ® potential revealed, rest ® blossom time
®fruition ®reward ®fruit sets

@ reflection @ universality @ new seeds collected

for re-planting

11
 CHAPTERTHREE

THE BIRTH P ATH

A typical Hindu Yantra showing the evolution of the Divine Self, through the
Dharma Marga or Birth Path. 999 stands for God while the 7 stands for July, the
6 for the 24th, and the 8 for 1907. In the lower Yantra the name is associated with
the Birth Path in a symbolical pattem.

7 6 8 3
3IT -;:r � r A NA N 7DA

1-T q -;:r ;:ft BHA VA NA Nl 6

;:ft -;:r q 1-T Nl NA VA BHA 8

� -;:r 3IT
....
DA N NA A 3

12
 DHARMA MARGA

THE BIRTH PATH

The Dharma or Spiritual Obligation that the individual comes into life to
materialise, manifest and fulfill is expressed by the flow of Shakti or Spirttual Energy
cascading through the Higher Centres of Consciousness, the Chakras or Padmas,

into the Lower Centres controlling the physical plexuses, which in tum control the
organs, glands, body functions and indeed, even the body cells.

The Dharma or Obligation is worked out in four periods of an individual's life and
these periods are called the Grand Divisions of Human Life (Expression.)

THE GRAND DIVISIONS OF HUMAN LIFE

Brahmacharya Grahastha Vanaprastha Sanyassa

Educativ���riQd Prod�ti:i:e PeriQd. Leisure Period SpiritgalGoal

1 to 27 27 to 54 54 to 81 Anytime
(actually from birth (taken from birth (in reality from the (this state is
to the 27th birthday) day to birthday) 54th birthday to chosen at the
close of this wish or call of
existence) the Higher
Mind or
Free-Will)

This period is This period is This period is The Spirttual

determined by the determined by determined by goal is
month of birth. the birth day. the birth year determined by
a total of the
first three
numbers.
Example : July 24,
1907 Reduce the 24th Reduce the year Total and
July is 7th tnonth so to a single figure. to a single figure. reduce
7 6 8 3
The Four Grand Divisions· of Human Life under the Vedic system were shorteA·
periods than that previously shown.They were considered as :
Birth to 21 21 to 42 years 42 to 63 years 63 to close of
life
This is the table to be used if an analysis to be made using the Hindu Vikrama
calendar. The increased life-span of modern man living in modem India leads me to
believe that a total application of the western Gregorian calendar and the twenty
seven year division may be reasonably made in the twentieth century.

13
 METHOD TO CALCULATE BIRTH PATH

Rule 1. All months are reduced to their calendar position. January therefore is 1,
September is 9, while October, November and December are reduced to a single digit
10 to 1, 11 to 2, 12 to 3. These three months should be underlined when making an
analysis as there is a slight difference for the quality of a person born in February, as
a 2, and one born in November, also a 2, but with some cyclic influence of the
Dharma Yuga or incoming Solar influence. (See appropriates qualities, or influences
in the Chapters on Cycles)

Rule 2. All number combinations over 9 are reduced to a single digit, For example:
24th is 2+4=6; 31st is 3+1=4. Only the calendar date of the 11th and the 22hd are
not reduced but treated as separate values. Usually for the sake of a brief analysis it
is customary to reduce these two to a single digit too.

Rule 3. Reduce the calendar year to a single digit by cancelling out the 9 in the
nineteen hundred part. For example: 1925=8. If the date is in the eighteen hundreds
cancel out the 1 and 8 which equal 9 as well as the nine if it is in the 1890 era,
Examples·: 1892=2. If the reduction produces a full cancellation as in the date 1899,
then one nine mtist be presexved so the total is 9.

Rule 4. When the minors of month, day and year are added together they must
be reduced to a single digit. Example: 7+6+8=21 or 3, If the total comes out to a ·2 or
a 4 then recheck to see whether you maybe dealirigwith an 11 or 22 Birth Path. (See
page 11 for a detailed explanation of the meaning of the 11 and 22.)

The Significance of Four Grand Divisions of Life and the Obligation t(Dharma)
necessary to work out the pattern is deduced by comparing the Dharma Marga or
Birth Path to the Minor obligations and the Lessons to be learned.

First Minor: First Division of Life

The first period lasting from birth through to the twenty - seventh birthday is the
Brahmacharya Dharma. Brahmacharya is literally learning from God, Life, the
Indwelling Self about the nature of Being, or under the guidance of a Guru or Teacher
to be instructed in these matters. The qualified Guru is called an Acharya.

Second Minor: Second Division of Life

The second period from twenty-s even to the fifty-fourth birthday is the Grahastha
Dharma and represents the Obligations and the Lessons during this segment of
life. Grahastha literally means taking on householders' obligations and represents
the productive period of life, whether through family, finance or personal pursuits.

Third Minor: Third Division of Life

The third period is from the fifty - fourth birthday through to the close of mortal
life in this existence, whatever length of time· this may be. Vanaprastha is literally
taking to a spiritual hermitage, retirement, or the leisure period of life, where in a·
quiet, reflexive, meditative state Inner Unfoldment may be given paramount place
without concern for worldly things.

14
Birtll Path: Dharma Marga or Fourth Division of Life

1he Dharma Marga, the Birth Path showing the Ethertc Centre opened at birth
is made up of the total of the Minors. The Minors are also called Ashr�as. literally:
stares or divisions, although the word Ashrama has a much deeper spirttual
siguifio-auce and is intended to convey the meaning of a Msaint in residence". This
i:Jmth state is the most important of all as it signtftes Sanyass� Dharma which is the

spiiiWal state in which, the consciousness of the individual must be expressed or

manifested in this incarnation. Sanyassa is renunciation signifying two 'Iluth�, one
esoteric, the other exoteric.

1be hidden or esoteric is that God the Universal renounces His �versality to
take on flesh in the Individuality; while the exoteric or outer meaning is that the
Dbarma or Ashrama of Sanyassa, the Birth Path, is the route back to Universality
for the Individual. The Dharma Marga �d the Sanyassa �hrama then are
synonymous with the Essence of God manifesting in one's life, and tpe form that this
Essence takes on is expressed through the other vibratoxy qualities tbat go to make
up the total nature of an individual. It is also the key to the way and path to the
Divine Essence from which all life springs.

CHAKRAS AND THE DHARMA MARGA

The Dharma Marga shows the main or signtftcant Chakras, Pamnas. or psychic
centres opened by the taking of the first breath, or more correctly opened by the
Prana. the Universal Power-Energy, durtng the first breath, allowing fo� a flow of
Ufe's currents through these centres into the physical body. The Birth Centre is
deduced from the Birth Path, and this Centre never fully closes except at the d�th
of the physical body. The Minors show Centres that are opened, j�t opened or
partially opened during the appropriate periods reckoned from the month, day, and
year of birth.

I
July 24: 1907
7 6 8 :!: 3
£ample
7 6 8
The Seventh Centre, The Sixth Centre The Eighth Centre,
Sahasrara Chakra, is is activated from Narayanana is open
open from birth to 27 to 54th birthday from the 54th birthday
27th birthday. Ajna is the .Sixth to the close of life
Centre. span.

The Sixth, Seventh, and Eighth Centres must receive their Power or Shaktl
through the Life Centre of the Third Chakra, so the degree to. which they open
must be reckoned from a harmony or compatibility of the numbers representing
the Chakras or Centres.
 Whether the Chakras or Centres represented by the Minors are fully open, or
only activated to some lesser level is dependent upon a harmqnious relationship of
vibrations interplaying these Centres. If the Minor is in the same concourse of cyphers,
odd or even, then the Centre is open and manifesting through to the physical level of
emotions and body. Or the Centre will open during the appropriate period of life
represented by the Minor. Or in the opposite concourse, the Chakra is just barely
opening, or opened, and ftmctions in such a manner that the body may not be
nourished psychically to the degree necessary to function well. This can be corrected
by balancing up the name. If the name has a beneficial harmony, this Centre will
function in accordance with that balance. If the Minor under consideration is the
1\jna Chakra represented by the number 6, then the Centre is more than half activated.

DHARMA MARGA AND CHAKRA

BALANCE TABLE

Inspirational Odd Num.bers

Introspective
Psychic 1 3 5 7 9 11 Arts
Technical 2 4 6 8 22 Science
Analytical
Logical Even Num.bers

1, 3, 5, 7, 9, 11 are in the same concourse.

2, 4, 8, and 22 are in the same concourse.

6 can harmonise with both concourses as 6 is the number of mind, the Universal

If the Dharma Marga or Birth Path is an Inspiratio�al in the top row, then all odd
numbers will be positive(+) 'for this Birth Path and the even numbers in the lower
concourse will be negative (-). If the Birth Path is an even number then the lower
concourse will be positive (+) for that Birth Path and the upper concourse of odd
numbers will be negative(-).

To make an analysis of the Birth Path and the Chakras open, look to the birth day
or rather the birth date.

Example: July 24 1907 reduces to 7 6 8 = 3 Look up the total of the month, day,
and year, the 3, and on the table above find it to be in the Inspirational concourse
and positive for this analysis, so 3+. Now look to the First Minor to see whether this
3 could manifest during the first twenty seven years of life. The First Minor is a 7 and
also in the same concourse, therefore 7ts positive or 7 +.Look up the Middle Minor­
in the same fashion and find it to be a 6, the go-between number, and so 6+. Look up

16
the last or Third Minor to see what circumstances and obligations will rule this part
of the future. The number is an 8, in the opposite concourse and thereby negative
8-. This will be a difficult Minor for this individual except there be some mitigating
circumstances found in a deeper analysis of the make up of numbers or in an unique
balance achieved in the Nama Karana or name making. To make a finer analysis
return to the table on the Harmony of Numbers on page 10 and ponder the way
numbers are made up. The 8 at question here is made up of 4+4, the 4 is made up of
2+2, while the 2 itself is made up of 1 + 1. Whether a 3 can manifest through an 8 and
to what degree should now be obvious. A 3 is made up of 1 + 1 + 1 and the 2 is also
made up of ones. Eight is the cube of two, symbol of Perfection. Three therefore can
manifest in these mitigating circumstances only if perfection or balance is given to
the name.

(See the next Chapter Four on Nama Darshana and Nama Karama for these
tables needed.)

In the sample analysis of 7+6+8 - = 3+ theThird Chakra or Centre is open as the

Birth Centre and the Dharma Marga or Birth Path is set by the Chakra opened at
birth. Along with this Centre the Seventh will also be open from birth to the 27th
birthday and, indeed, if the next Minor is compatible or there is balance at the name
level it may remain open. In this case the Second Minor is a 6+ and indicates that the
Sixth Centre is open from 27th to 54th birthday and the 6+ will allow the 7+ of the
First Minor to continue to function. In the last Minor governed by the 8- , a negative
8 with some mitigating forces and circumstances at work, the 8 will barely open
following the 54th birthday, but it will open. It will only become fully operative and
allow a clear flow of Life's force if there is harmony elsewhere in the name, or
through right life practices. Certain Yoga techniques found i n Laya Yoga will open
this Centre but for it to remain open the total experience of realization will be necessary.

A very special note to the proud, the ego-filled, and the

noble ignorant, the knowledge-filled ignorant. and the fools :

There is no such thing as one Birth Path being better than another, one inferior to
another, or one more difficult than another. Ego-filled fools may claim this to be so
but they only show their unqualified ignorance in doing so. Life or God is completely
Positive and Good. His Forces are only Positive and Good. The Birth Path represents
that Positive and Good, the Path that Life Force takes through human existence. The
Jivan, Atman, Self, or Soul is always Positive and Good. There is no such thing as an
evil soul, a sick soul, a bad so�. a weary soul, a damned soul, or any other negative
type of Soul. God the Positive Good is the Soul and He is Positive and Good, and to
know otherwise is to have an evil god, a sick god, a bad god, a tired weary god, a god
of damnation. This unbelievable ignorance has grown out of warped minds created
by an unenlightened naming process, not by God manifesting into life.

17
 As a further encouragement to the seeker let this p�agraph be worth the whole
chapter. GREAT MASTERS HAVE COME FROM EVERY WALK OF LIFE AND BIRTH
PATH. Mahatma Mohandas Kararnchand Gandhi was a 9, (Oct.2 1869); Swami
Sivananda was a 5, (Sep.8 1887); Swam/ Chidananda is 6 (June 24 1916);
Ramakrishna was a 1; Vivekananda was a 6. Rarnana Maharishi a 7. Aurobindo a 4.
Rarndas an 8 and my own Guru, Ram Gopal Mujtimdar (Swami Kanouya) was a 3.
The Great Indian Masters of this or any other age came from all birth paths.

A COMPARISON

The difference between Yantra and Mudra Yoga and systems like astrology,
numerology, the systems used by the Pythagoreans and the Kabballsts and their
shallow copyists will become obvious as you realize that here in Yantra is the detailed
sc�ence giving a description of the Path you must walk for Self-Realisation, as well as
THAT which must be realised, the obligations that mtJst be assumed in w alldng that
Path, and the lessons you Will go through by experience to learn to live. It offers
guidance as to when to live, where and how you will achieve, or will not achieve,
whether your efforts are vain prostrations, or frustrated confusions instead of Inner
Knowledge leading to Union and Oneness.

LIFE LESSONS ACCORDING TO SPECIFIC BIRTH PATH

"Know Thyself and in doing this realise That which created the Universe" is an
ancient adage or axiom expressing the need to know one's self through the lessons
needed to gain this knowledge.

All of those people who belong to the same grouping or. are walking the same

Dharma Marga do not necessartly act or re-act in the same manner. The Minor
Lessons they must leam, the balance of the name, or names used, the Karma and
Dharma Yugas, the Personal and Solar patterns or Cycles will allow for or create
inP.ividual idiosyncracies, nature and changes in vocation and avocation.

The brief list of lessons and qualities listed below and represented by number
refer to the Birth Path or the Minor Lessons where appropriate.

<V This individual is meant for leadership and can control and influence others.
A pioneer, his task in life is to learn to be less dictatorial, to lose pride in the ego­
self and to express tolerance, broaden his outlook, be always motivated by elevating,
progressive ideas and ideals. He must learn to be and achieve independence and
stand on his own feet, and to fight free of all limiting influences. These people are to
find an opportunity in the fields still needing the pioneer, whether in the physical,
emotional or mental world, and to become invaluable in whatever situation, state or
place they discover. In doing this they must not be insensitive to the needs of others
who may be less independent.

®This is the peace-maker, the diplomat, a good mixer and social catalyst. They
must express their natural sensitivity through the fine arts and educate themselves

18
through expertence, association, and inter-action with others. An inborn consideration
for the feelings and consideration of others, respect and kindness are two major
factors or qualities of this type. Opportunity for advancement artses through
association with others and especially through social contacts and inter-personal
diplomacy. This individual is often incarnated into a family where bickering and
quarreling is the only entertainment allowed.

@This person must learn to give of "self' without inhibition. and in a happy,
extroverted way. This type must express through the performing arts, such as music,
singing, oratory, acting. Their destiny is to entertain their fellow man and to seek an
opportunity through artistic expression to help the evolution of the human race into·
a high spiritual plane. Often born into a family of hardworking people surrounded by
depressing matertal, and repressing family influences.

@ This is the indii

v dual who brtngs tC? fruition, through his endeavour, attention
to detail and organization, matertal balance. Patient and persistent, these types
are intended to abide by duty, to serve and produce, rising above seeming limitations.
They are "to make perfect and substantial the form of the things at hand", despite
difficulties or instability which would inhibit or cripple others.

® This individual develops inner resources through learning to adapt to change,

challe nge and uncertainty. This is done through development of will-power and by
overcoming temptations of body and emotions, without resisting change itself. They
must encourage. then accept life's expertences and raise others to their level of vigour
and vitality. Their major lesson is to concentrate efforts.

@ The basic Dharma of this person is to assume responsibility for.ot.'I-J.er$, very

�ften by marrying and settling down. They need and receive love from family and in
return must always be ready to give matertal, fmancial, or philosophical aid whenever
necessary or possible. Opportunity for service to the family, community, state, or
nation is often found for this person.

® This individual is to cultivate philosophical wisdom, study, worship, to

meditate, and to commune with nature. They must learn to understand the inner
aspects of life by being alone but never lonely. Often born into a family where they
are not understood, they also marry into situations where this condition can persist.
They crave affection and understanding as they einerge into adulthood but seldom
find it without balance elsewhere.

® This person is intended for self-realisation through the world of industry

and commerce. They must learn to develop efficiency and order. They must cultivate
Justice, and be broad in idea and action, with a balanced rational viewpoint, and to
express power and achievement through management ability. Opportunity at the
executive strata and control of wealth for the benefit of the race is often afforded.

19
 ® This person is often incarnated where they are unable to express their inner
feelings and must therefore learn to express these feelings at all levels of existence.
This is the vibration of the humanitarian, the welfare worker in both the social and
the psychiatric fields. To everyone a ftiend, they must accept the responsibilities of
spiritual leadership when it arises or they suffer tragic losses, the result of the inner
conflict which ensues.

@ The Vibration of the Practical Mystic, balancing out the positive and negative
forces of life. This is the number of the Master Strategist who boldly works out the
most vexing problems, circumstances or situations with diplomacy and dynamic
action.

NQI'E: This individual may be missed in analysis as the Minors may inadvertently
be totalled out to a 2, so a 2 Birth Path. The 11 Birth Path is arrived at in only one
way. The total of the month, day, and year of birth must total out to 11 without
reducing any of the Minors to a single digit, with the exception that the 9 1n nineteen
hundred is cancelled. Example: Feb. 6 1911 = 11

@ The vibration of the 22 stands for the Avatara incarnate in our midst. The
Practical Master, here for the benefit of mankind. A Master at the Perfect Balance
between the Inspirational, Ini;rospective, Psychic Nature and the Technical, Analytical,
Logical Nature, he achieves success where all others fail.

NOTE: This individual may be missed in an analysis as the M i n ors may

inadvertently be totalled out to a 4, so a Four Birth Path. The 22 Birth Path is arrived
at in only one way: the total of the month, day, and year of birth must totall out to 22
withou� reducing any of the minors to a single digit. Example: March 7 1902 = 22.

The 11 and the 22 are very difficult to analyse and balance and require a thorough
study and knowledge of Nama Darshana and Nama Karana, Nama Analysis and
Name Re-construction.

A SELECTIVE REPRESENTATIONAL LIST OF

VOCATIONS CHOSEN BY INDIVIDUALS ACCORDING TO
THE BIRTH PATH

CD Exploration, Pioneering development, Prospectors, Military careers, Inventors,

Executive Management, Science exploration, Laborers.

@ Diplomats, Solicitors, Designers, Decorators, Nurses, Secretaries,

Hairdressers, Dentists, Doctors, Primary Grade Teachers.

.

® Artists, Musicians, Professional dancers, Entertainers, Lecturers, Arts

Teachers.

20
@ Engineers, Mechanics, Research Scientists, Architects, Builders, Hard-good
Merchants, Morticians. Tradesmen, Servants.

@ Travellers, Pilots, Cartoonists, Journalists, Comic Entertainers, Stuntmen.

@ Business Administration and Management, Politicians, Music Leaders,

Teachers, Doctors, Nurses, Priests and Nuns.

® Naturalists, Farmers, Librarians, Real Estate, Ministers, Designers, Scientific

VVriters, C>rganists.

@ Commercial Business, Bankers, Loan Sharks, Judges, Lawyers, Politicians.

® Ministers, Social VVorkers. Insurance, Service.

A much more detailed list in given in the appropriate ,Chapters where each number
is explained and detailed.

Each Birth Path manifests �ough a grouping or category of actions that may
be roughly shown as a vocation or avocation but care must be taken to remember

that these may be greatly influenced by a Minor or a discordant or unbalanced

nature caused by an inappropriate ncune so that the indiVidual becomes a "square
peg in a round hole".

In Hindu society. great care and concem has always been exercised in choosing
the appropriate name for a child. This ancient culture has realised the power of the
vibratocy sound in eliciting certain qualities and personality characteristics from the
individual, and hence, the extreme concem and precise naming system. When one
realises the intimate relationship between shape (Mandala), number and Name (Ncuna),
one realises that human life can be positively influenced by proper naming and
proper timing. To all things there is a season, and a· time for everything under the
sun, is a Universal Truth. Understanding that the time of one's birth determines the
p�th (Marga) one must walk to fulfill one's obligations (Dh arma)·.elicits great. awe at
the Creator's amazingly intricate and intelligent plan. To live in Harmony with these
Great Life Principles is the basic ideal of a spiritual life. A spiritual science such as
Yantra teaches human kind how to live '"inside the Law". Devilish and demonic forces
teach human kind to "break that Law". But sooner or later, everyone must realise a
great Spritual Truth. "{)ne can never break the Law. C>ne will instead break oneself
·

over the Law".

21
 CHAPTER FOUR

NAMA KARANA OR NAME CONSTRUCTION AND

NAMA DARS�A OR NAME ANALYSIS

Nama Karaila is the world's oldest by-product of the human mind. In the Scliptures
of the earth the Name and the making of the Name are of supreme importance. The
naming or identification of God and His creation is demonstrated by the Hindus
calling God as the Naam, or the Essence; the search for the Holy Name of God by the
Jews and their revelation of the Holy Trinity in the Tetragrammaton made up of
three letters from the Chaldeaic alphabet. Ya Va Ha, Yaveh,. Yawehe, Iahaveh and
other close spellings make up an 'alphabetical triangle or Trinity decoded into the
numbers 3, 6, and 9. Like the Hindu Pranava AUM which decodes into 999, the
Number of God, each of these figures stands for the action of one part of God's
Triune Naprre. The 3 is Brahma, the Creator; the 6 is Vishnu the Sustainer, and 9 is
Siva the Holy Spirit. Three is the number of expression, 6 is the number of mind
whil� is the Universal Power.

Tiie Holy Name is always a vibration inferring Balance. Naam is 358, the balance
of Perfect Expression (3) thrpugh �reation (5) into Perfect Matter (8). Wh�n God, the
Perfect (Expression) takes on form in creation (Matter) He mailifests as Rupa or
Form. Rupa is 718. the Divine mystery (7)manifestlng through the principle of creation
(1). ap.d expressing in Matter(8). When Hindus call God Namarupa they express God
as the Perfect Trinity, 369. This Perfect Triniy
t is also expressed as Satchidananda;
Sat or Truth Eternal (3); chid or chit, manifesting through all phases of mind (6), and
Ananda,God's Bliss (9). The total vibration of Satchidananda is 999, the Number of
God, the �otal Creator/Sustainer/Changer of the Universe. Note: All of the above
�ords were analysed using a system decoding the Sanskrit alphabet (Samskrita:
per(ect language). The Sanskrit alphabet is called the Varnamala., lit, "a garland of
color" (auric vibration); the vowels, of which there are 16, are called Swarah, the Soul
of the language. The spoken tongue is called Prakriti, lit., "God amongst us". The
consonants are called Vyanjnam, lit., "the Stairway to Hidden Knowledge".

The system for analysis of Sanskrit or·Hindi differs slightly, or more correctly, is
more complicated than the system that is presented here for the analysis of English
and other European languages. In Sanskrit every consonant carries with it an inherent
vowel, the short "a", and certain consonants can be shortened when added to another
consonant as well as the joining of vowels other than the short "a" to any consonant.
A system like this is not found in any European tongue. Example: The consonants in
Sanskrit and Hindi, and Indian languages, carry an inherent vowel sound so that
the letter K is Ka, G is Ga, etc. In English the letter K is a 2 (see page 25) but in
Sanskrit/Hindi it is 189; G is 7 in English but is 123 in Sanskrit/Hindi. In an analysis
the values are written ·thus :

22
 1 2 3 4 5 6 7 8 9

31 3lT
T
.a a
TT
(aa)
��i T.(ee)
\j \31 ?[
..:>

u · u
�

(oo)
c.

ri
~ '(V2
�
ri
C'2
lri
c.

C? � � 3ft 3fr
-

�
31 31: C5 �T
r
'
� �
• 0

lrT ae ai 0 au m aha ka ksha

� lT � � � t9 \J1
k'ha ga g'ha ina cha ch'ha ja
�.
J'ha
3i
jnya

·
c a -� � Uf (1 �T � tT
·til t'l)a d.a. d'tta n.a ta t'ha da d'ha

-;:r q Lf) � +-T l=f c:r � (ry

na pa p'ha ba b'ha rna ya ra Ia

q � 1Sf � �
va sha sl)a sa ha
(1) (1) This proc�ss of substituting letters for
8 for Ka. 2 for Ga. numbers was the origin of Algebra
.
) (3)
9
(
These values are arrtved at by finding the letter Ka on the table above. It is found
under the column number 8. The inherent vowel "a" is in column number l. The
vowel number is written on top. the consonant number below. and then totalled.

23
 The upper bracketed figure represents the hidden or inherent value of the vowe:
and the lower bracketed figure the total of the vowel and consonant. These twc
figures are the unknown which becomes known through letter substitution OJ
algebra.

RULES FOR ANALYSING THE SANSKRIT /HINDI ALPHABET

AND WORDS
1. If the letter is a vowel (a to h) then the number must be the top figure. The
middle number will have to be the difference between this figure and 9, as 9 will have
to be the bottom number.

Example : 3i the vowel a is a 2. The difference between 2 and 9 is 7 so the total

2
is (7)
(9)

2. If the letter analysed is a consonant then this will be the middle number. The
missing vowel is the inherent 'a', so the value is 1. Total the 1 and the consonant
number for a total.
(1)
Example : ";f na is 1 and the inherent vowel is 1, so the total is 2 or 1
(2)

3. If the letter is a half consonant then the missing vowel is 'a' which is 9.
(9)
Example : -;: n is 1, the missing value is 9, and the total is 1: 1
(1)

4. Vowel sounds other than the short 'a' are added to the inherent value and
totalled over the value of the consonant.
5
Example: ni � n is 1, i is 4+1 for the inherent vowel = 5, or 1
6
5. If any word ends in a consonant which is sounded with the inherent vowel
rather than any other combinations of vowels then the missing vowel number is a
nine (9).
Example : ANANDA BHAVANANI (In this entire analysis I am' ustng my own
name and birthdate)
2 (1} (9) (9) 3
A (7) na 1 D 1 da 4 4
(9) (2) (1) (4) 7
3+9= 3
4+8=3
(1) 2 (1) 5 ·9 7+8= 6
Bba 5 va (1) na 1 ni 1 8
(6) (3) (2) 6 8

24
 NAMA KARANA- WORD CONSTRUCTION OR WORD
RE-CONSTRUCTION
"Everything vibrates" app:U.es to the letters of the alphabet as well as to the atom
or any state in the planes of matter or mind. Each letter has a vibration that is
represented by its position fxl a· vibratory scale measured by apportioning any alphabet
to a numerical table. 'I'hi,s table has nine manifestations govemed by the cyphers1
through 9 giving an arbttrary pumertcal value to each letter of the alphabet.

TABLE OF Al-PHABETICAL VALUES : ENGLISH ALPHABET

1 2 3 4 5 6 7 8 9

A B c D E F G H I

J K L M N 0 p Q R

s T u v w X y z

Each letter in a grouping does not have precisely the same value. A, J andS are
all in column 1 but each differs slightly as to how the power of the1 vibrates through
it. For the time being all of the letters will. be taken at face value and a more detailed
explanation of the::.u
.s btle differences will be made under the heading "Changes Under
the Name" section.

RULES FOR ANALYSING ANY WORD OR NAME

Business names, Countries,States, Cities etc can be all an�ysed foz: their harmony
or disharmony.

1 .Find the numerical value for the vowels and write these above the word. Find
the numerical value of the consonants and write these below the word. Total these
values at the end of the word and add together to fOJ?ll a three-numbered ftgur�.

2.Analyse the word as though it were a person, giving it all the qualities and
meaning possible.

3. If the incorporation date of a business is known, it is treated as a Birth Path, as

is the.Natlonal Holiday of a Cbuntry.

IE xamples : United States of Am.erlca - Great Brit�n - Canada I

3 9 5 =8 1 5= 6 6 = 6 1 5 9 1=7 9
Un i t e d S t a t e s o f A m e r i c a
5 2 4=2 1 2 21=6 6=6 4 9 3 =7 3
1 3 3 5 3
Analysis of destiny of U.S.A. A desu:e to help and s·erve. Based upon the
highest ideals. Express through entertainment. Scattering.

51= 6 9 19 =1 7
Gr e a t B r i t a i n
7 9 2=9 29 2 5=9 9
6 1 7

25
 Analysis of destiny ofGreat Britain : Staid, sober, reflective. Land of cathedrals,
churches. Express through high ideals and leadership although t�o reserved.
1 1 1 = 3
Canada
3 5 4 = 3
6
Analysis of destiny of. Canada : Extroverted natio�. loving expression and

good things of the world. Expressing her voice in high places with dignity and
assurance. Solid. ·

RULES FOR NAMA KARANA AND NAMA DARSHANA OR CHAKRA

ANALYSIS

1. Work out the �ors represented as the month. day and year of birth and total
for the Birth Path. (see page 13 and 14 )

2.Analyse the Birth.Path to see whether the Major Lesso_n of the Birth Path can
manifest through the Minors and mark the +.or - accordingly.
. .
3. Work out the legal name �ong with the stimame and finish with three totals.
One for the first name, one for the-family name, and the total of these two. Nicknames.
short forms. initials ca.P..be worked out separately, especially a business· signature.

4. Using th e Table of Concourses (see page 16) analyse the+ or- manifestations
.
of each number (see below).

5. When there is a negative (-) look tmmedtately for an ameliorating or mitigating

factor. Example: the number being analysed inay have h armony with the Minor
Lesson or the Cycle (see Karma and Dharma Yugas) which may balance it up.

B.ALANCE TABLE - NAMA DARSHANA

The Birth Path ts always positive + and the key to name analysts is taken
using the Birth PatJ:i number as the basts

1. If the number being considered (in the minor POSITIVE

or the name) is the same· number then place

Mxxx" after it XXX

2. If the n�ber is in the same concourse (odd or

even) place Mxx" after it XX

3. If the number being considered ts the numb�r 6

place Mx" after it X

26
 4. If the number being co�stdered is .in the opposite NEGATIVE

concourse then place"- --"after tt

5. If the number is influenced by one ameliorating or

mitigating factor then place"--" after it

6. If the number ts tnfl.uenced by more than one mitigating

factor then place "-" after it

Ezample: ANANDA BHAVANANI 7+ 6+ 8- 3+

July 24 1907
3xxx (PM) 3xxx(FPM) 6xx (E)
1 1 1= (1+1+1) 1 1 1 9 = (1+1+1+9 =12)
ANANDA 5xx (OA) BHAVANANI 6xx(FOA) 2- (A)
554 = 5+
( 5+4) =14 284 55 = (2+ 8+4+5+5= 2
4)
3+5 = 8- (E) 9xx (FE) 8- (D)

See page 17 for a breakdown of the ameliorating or mitigating factors shown in

this analysts.Note: A sttll deeper analysts can be made at this point by looking for
negative factors to influence the positive XXX signs.

If the analysts were to be made from the �anskrit/Hindi example it would be

valid only if this language were being used, in day to day life.
3xxx 9xx 3xxx
4- - 8- 3xxx
7xx 8- 6x
Each number represents a specific plane, state of mind or

feeUng or circ111DiJta1lce or fun�tion.

First name: Topnumber (3) stands for the Plane of Mind of the individual. The
(ANANDA) manifesting consciousness. (Sum of the vowels) (PM)

Middlenumber 5
( ) stands for the Outer Appearance of the
individual.(Sum of the consonnants) (OA)

Bottom number (8) stands for the Expression of the individual

whether in the way he talks, gestures, walks, expresses in. sex, or in
any other manner semantically expressive. (Sum of the vowels and
consonnant values) (E)

Surname: Topnumber (3) stands for the Plane of Mind of the individual within
(BHAVANANI) the Family Unit, the manifestation of consciousness within a genetic
phylum or racial pattem. (Sum of the vowels) (FPM)

Middlenumber (6) stands for the outer appearance of the individual

within the family unit. (Sum of the consonnants) (FOA)

27
 Bottom number (9) stands for the expression of the individual in
relationship to the family, genetic phylum OF racial pattern. This is
the way this person talks, walks, gestures, or expresses in any way
relative to the f�. (Sum of the vowels and consonnan ts)

Totals: The total of the Individual Plane of Mind (3), (first name values)
ANANDA + plus t h e family Plane of Mind surname (3) = 6, creates the
BHAVANANI ENVIRONMENT.

The total of the Individual Outer Self (5), (first name value) plus the
Famtly Outer Self (surname values) (6) = 2, attracting
ASSOCIATIONS.

The total of the:; Individual Expression (8). (first name value) plus
the Fam1ly Expression (surname values) (9) = 8, producing the
DESTINY.

Example: 3 Individual Plane 3 Family Plane 6 Environment

Name Analysis of Mind of Mind
OF ANANDA 5 Outer self or 6 Outer Family 2 Associations
BHAVANANI appearance Self
8 Expression 9 Family 8 Destiny
Expression

THREE DEGREES OF ANALYSIS (DARSHANA) can be made:

1. Ardhadarshana is a brief perusual, or Scan Analysis.

2. Darshana is a formal, lengthy analysis.

3 .pumadarshana is a complete analysis, extensive and in depth.

.

Ardha (lit: semi, half, incomplete) is made when only a few facts are available,
such as �e name and birth date, or time is limited.

Darshana (lit: analysis or. view point) is a lengthy analysts using the Dharma
Marga (Birth Path and Minors) ascertained from the birth date, the legal name and
where possible some Cyclic comparison.

Purna (lit: extended or complete) is an in-depth analysis of the Birth Path and
Minors; legal name, nicknames and business signature; Changes under the name;
Group Consciousness; Karma Yugas (Personal Cycles); Dharma Yugas (Solar Cycles);
and the Rita Yuga (Cosmic Cycle).

Note: Care should be taken to advise the person you are making an analysis for
that you are making a "brief' analysis if indeed you ar�. Do not make the mistake
of jumping to a final conclusion in a brief scan or hurried analysis. IT IS
DANGEROUS KARMICALLY TO DO SO!

28
 ·A Brief Or Sean Analysis Of Nam.e

POSITIVE NEGATIVE

Individuality Plane of Mind Dominance

Original Outer Appearance Selfish and egocentric
Candidness Expression Blunt

Diplomacy Plane of Mind Procrastination

Dreamer Outer Appearance Indecision
Tactful Expression Passive or Negative

Self-expressive Plane of Mind Worldliness

Ambitious Outer Appearance Scattering
Magnetic ExP ression Intolerant

Analytical Plane of Mind Dogmatic

Steadfast Outer Appearance Materialistic
Practical Expression Small-minded, fussy

New-life Plane of Mind Unstable

Versatile Outer Appearanqe Chaotic
Impulsive Expression Sarcastic and c�ttlng

® Intellectual Plane of Mind Mental Unbalance

Conscientious Outer Appearance Interference
Sympathetic Expression Arrogant

Introspective Plane of Mind Oversensitive

Refined· Outer Appearance Loner
Dignified Expression Repressed

@ Justice Plane of Mind Injustice

Executive Ability Outer Appearance Miserly
Temperate Expression Heartless

@ Universal Plane of Mind Desire

Idealist Outer Appearance Self-destructive
Intuitive Expression Self-pity

N.Q.te.;. The above table can be used either for a first name or the surname, a
nickname or proper name of a country, place, object, or value.

Darshana Or Analysis Qf A Name

A deeper analysis of a name can be made from the following table, while a complete
analysis (Purnadarshana) sh<mld be made using the table given for each numerical
value in the appropriate chapters. In this table the word Mllld = Plane of Mind;
Appearance= Outer Appearance, as one sees this individwil; and Expression means
full expression - walk, talk, gesture, sexual expression.

29
 Analysis Of A Name

POSITIVE NEGATIVE

<!) INDIVIDUALI1Y Mind DOMINANCE

Original Egoism
Creative Selfish
Pioneering Unsympathetic
Independent Skeptic
Honest Materialist

®An original thinker Appearance Wrapped up in "self'.

with great strength conceited, contrary,
and endurance. Frugal argumentative and
and honest and square. inconsistent.

® Candid and honest Ezpreuion Blunt of speech and action,

Hand-craftmanship belligerent irritable uncouth
Witty (rough)

@ DIPLOMACY Mind PROCRASTINATIO N

Accommodating Lazy-minded
Sensitiveness Anxiety
Inspirational Indecision
Clever Inferiority
Inventive Greed

® An easy-going, sensitive Appearance A baleful, inadequate

dreamer, pleasant, quick vegetable, a leaner who
of mind, artistically is painfully passive,
creative. Accommodating. late for appointments, a
Naturally kind and dawdling gossip wallowing
agreeable. Sociable. in feeble mediocrity.

@ Tactful Ezpreulon Indecisive

Agreeable (compromising) Repetitive
Intuitive Frigid (passive)

@ SELF-EXPRESSION Mind INfOLERANCE

Artistry Carelessness
Confidence Argumentative
Logically persuasive Over emotional
Magnetic Personality Deceit
Ambitious Treachery

30
@Friendly, generous Appearance An easily irritated,

to a fault, confident, argumentative hyPocrite,

full of life extrovert. jealous and backstabbing.
Talented and humorous. Extravagantly spend-thrifty,
Artistic and adjustable chasing pleasures of the
to environment, verbose world with prodigious
but jolly and humorous. emotional appetites.

@ Loquatious Expression Quarrelsome

Humourous Justifying
Profound Prevarication

@ ANALYTICAL Mind DISCONTENT

Steadfast Lacking ideals
Materialist Suspicious
Pragmatical Contrary
Dependable Instinctive
Pra�tical Stingy

@A hard-working, mechanical, Appearance A colourless, stingy

systematic, persistent miser (hoarder), small-minded
person. Faithful, and cruel. A
punctual,patriotic, and "doubting Thomas",
can stand monotony lustful, pitiless and
and routine. offensively belligerent.

@Technical Expreaalon Inflexible

Pragmatic Dreary (colourless)
Exactness (detailing) Cruel

@NEW LIFE Mind INDULGENCE

Investigative Self-centred
Freedom-loving Unsociable
Adventurous Hostile
Self-Malytical Suffers delusions
Honest Contemptuous

®A nomad looking for a Appearance An unstable, changeable,

place to "tent", adjustable, moody person, self-centred,
but impulsive; ambitious for unsystemmatic, unforgiving,
travel and ·change; a Robin grudge carrier, who dishes
Hood with progressive ideas, it out but can't take it.
considered a radical who is Unappreciative of things
very versatile with the hands done for them, intensely
and mind. discordant and disorderly.

31
@Frank and open Expression . Brusque
Charitable ijudges fairly) Cutting
Easily excited Uncouth

@ RELIABILI'IY Mind INTERFERRING (medd�g)

Visionary Lacking concentration
Intellectual Mentally disturbed
Commanding Overbeanng
Observant Self-centred
·Family loving Pedantic

·®A cheerful, conscientious Appearance An interferring meddler,

intellectual, modest, trustful, critical of others, over­
and forgiving with concem for bearing to the point of
others. Versatile and talented, arrogance. Devious and
virile (strong) with poise, contrary, they are supercilious
trustful and confident. Loves snobbish and ftlled with
family ties and service. unfounded fears.

®Expansive Expression Arrogant

Eamest Over-riding
Cheerful Critical(naggtng)

®PLACID Mind TURBULENCE

Refined Oversensitive
.Altruistic Repressed
Introspective . Tense and explosive
Studious Envy
Philosophical-Religious Maliciously jealous

®A refined, dignified altruist, Appearance Repressed and secretive,

studious and stoic, inspir­ they are schemers, negatively
ational, meditative, and a oversensitive and repressed.
lover of nature. Reticent, Lacking verbal expression
but not withdrawn, they resort to malice
optimistic, relaxed and to express jealousy of the
composed. Mild and congenial, spiritual growth of others.
enjoying solitude, good Sullen and surly, they
music(especially th� organ); are victims of stormy
they have literary ability. emotions and frantic
outbursts.

®Refined Expression Suppressed

Mild Surli,ness
Humble· Derisive of others

32
@INTEGRTIY Mind CUNNING (canny)
Astute Avartce (greed)
Gratitude Miserly·
Mercy Ruthless

@An even-tempered, well Appearance Selfish and boastful,

organised executive type shrewd and unscrupulous,
with organisation ability, they must domineer and
retentive of memozy and control others. They desire
wealth, cheerful and lenient power for power's sake, and
with the faults of others, are cold and calculating.
they are equally charttable. Miserly. their greed takes
Merciful, and valorous. over their nature and they
become destructive.

@Charitable Narrow
Lenient Insidious
Gratitude Deceitful

@UNIVERSAL LOVE Mind NEGATIVE DESIRES

Idealism Intemperate
Visionary Pretentious
Intuitive Luxwy-lovtng
Magnanimity Self-pity
Qenius Parasitic

®A humble, gentle Appearance A self-pitying, self-

idealist. Patient and loathing, temperamental
merciful, a receiver of scatter-brain. Easily
inner teachings, wise yet influenced by emotions;
dispassionate. Ha� dramatic they �ack shrewdness and
flair and musical appreciation. concentration of time and
Affable, sincere and impartial effort as well as mind.
they are capable of real Intemperate artd outlandish,
renunciation. (The near they destroy themselves
genius of the nine should be by a parasitic desire for
explored only from the luxwy, paying any cost to
spiritual level.) . acbjeve it.

®Understanding Expression Temperamental

Sincerity Discordant
Intuition Self-pitying

NOTE: The numbers eleven (11) and twenty-two (22) should be analysed at this time
as a very positive or negative two (2) in the case of the 11; and as a vezy
positive or negative four (4) in the case of a 22.

33
 Table To Analyse The Environment

POSITIVE NEGATIVE

CD Independence; Creatively explorative; CD Always beginning , false starts,

Hard work but rewarding; Original. engaging in false endeavours.

@Sensitive but always moving @ Procrastinating, full of

forward; Creative planning, indecision, Gold-bricking.

@ Fortunate, Creatively expressive. @ Scattered effort, Careless,

Disillusionment.

®Technical, analytical and steady. ® Mundane. hard work and much

discontent.

@ Rapid changes, new and exciting. @ Frustration, chaos and emotional

indulgences.

® Balanced and reliable, mentally ® *Interference, worry and

sound hardship

®Tranquil, peaceful. placid and ® Turbulent and repressed,

refined. Secretive and suspicious

® Organised, financial and ® Selfish and domineering. debts

enterprising. and misery

® Idealism and service ® Personal losses through unchecked

passions and desires.

*N.B. it is difficult to have a -6

except in certain cycles or under
conflicting Minors, such as 2, 7,
or 9. see Chapter on Cycles

Table To Analyse Associations

POSITIVE NEGATIVE

CD Original Thinkers, Creators. CD Destructive "dead-beats...

@Social contacts. @Leaners and parasites.

34
@ Artistic and inspirational. @ Pleasure lovers.

@ Scientific Analytical @ Mundane thinkers.

®People on the "Go". ® Social outcasts.

@ Intellectuals,and those in ® Emotionally and mentally

seiVice to humanity ill, the needy.

®Spiritual th.tn.kers. ® Repressed and depressed.

®Business and finance. ®Con-men and hucksters_

® Humanitarians. ® The self-indulgent.

Table To Analyse The Destiny (Fate)

POSITIVE NEGATIVE

CD Personal fulflllment CD Always starting tbingsfor SOI:IleODe

else to gain the reward.

@ Fulfillme nt through and in ® Parasitic enslavement.

association with others.

@ Emotional fulfi.lhnent. @ Emotional enslavement..

(Lucky but pitiful).

@ Success in the mundane world. @ Material slavery without� fc::

hard labours.

@ Fulftllment through action. @ Personal chaos. A.cciden:t

prone.

® Mental fulfillment, stability. ®*Insanity.(see N.B.under

'Environment'.).

® Spiritual fulfillment. ® Abandonment, aloneness.

®Total fulfillme nt of desires· ® Bankruptcy in every field of

needs, and ambitions. action and need.

® Universal fulfillment ® Self-destruction.

35
 NAMA KARANA (Name creation)
RULES TO BALANCE A NAME. TITLE. BUSINESS NAME ORWQRD;

Construction of a name, title or word follows the same general rule: The name,
title, or word must allow for a manifestation of consciousness, meaning, or value.

1. First consideration must be given to the Dharma Marga or the Birth Path and
the potentials inherent in these if you are constructing a name for a person or animal.
The Birth Path is set by Life and Life has a purpose for this individual. In tpe case of
a business, the type of business and balance to that vibration must be of prime
1·

importance. The Birth Path of a Business, Company or Incorporation can be

manipulated by arranging for the day of Incorporation or signing of an agreement to
launch a business. This date represents the birth of the business.

2. Where possible a name must be chosen or created which will allow for a free
flow of consciousness throughout all three periods represented by the Minor Lessons
(month, day, and year of birth).· In the case of a girl (woman) a surname change is
likely through marriage so the first lesson or First Minor Number/Name Balance is
of greater importance.

3. The Birth Path must have a channel for mental expression. Water flows best
through a pipe, electricity through wire, smoke through a drafted flue. Water and
smoke will flow through a pipe but not through a wire; smoke will not flow through
a Wire and to flow electricity through a water pipe could be fatal. So then, the Plane
of Mind of the Individual must be considered first:

(a) The Birth Path should manifest through the same number as in the' Plane
of Mind. This is ideal.

(b) Or the Birth Path should manifest through the number 6.

(c) Or the Birth Path �hould manifest through an harmonious number in the
same concourse.

4. Next to the Plane of Mind of the Individual, the Expression Number must be
given importance. The Plane of Mind must have a vehicle in harmony With its plane
and purpose.

(a) The Plane of Mind should manifest through the same number as in the
Expression of the Individual.This is ideal.

(b) Or the Plane of Mind should manifest through tJ:le number 6.

(c) Or the Plane of Mind of the Individual should manifest through a

harmonious number in the same concourse.

Though in the same concourse, some expression numbers may not be as desirable
as others. The Expression Number must be carefully weighed to allow maximum
manifestation of the Plane of Consciousness.

36
 Example: In the odd concowse the 1 may be "too blunt" as ail expression nwnber,
the 5 may be. "too active and changeable", the 7 may be "lacking in expression" for
the Plane of Mind nuiD:ber. In the even concourse the 2 maybt? "too easy-going" while
!be 4m.ay be "too plodding" for the Plane ofMind ofthe Individual.

5. Uttle attention need be paid to the Outer Self nwnber represented as the
middle figure or nwnber of the vibratory total of a word, title, or name. This is how
the person appears to others. It is the self which is shown on the exterior, the "front"
which one puts up as a ·red herring' protector of the Real Self. This picture need not
be a true one, and most often is but a poor reflection of the psychological make up of
the individual, but it becomes important when added with the Outer Self of the
family name as it draws the ASSOCIATI ON S that this individual has in life.

6. The surname is now considered under the same rules (part one and four) as for
the individual or given name. The surname represents the phylum or genetic line,
tbe family tree.

1be balance between the B� Path and family or racial name will determine how
tbe individual exists within the family pattern; while the expression number will
sbow how this person expresses as a member of the family.

7. The total of the numerical values of the individual personal name when added
m the family or racial name will give a total representing the ENVIRONMENT,
ASSOCIATIONS and DESTINY of the persoh carrying that name. As the environment
may be changing t� some degree or other; as the associations may be. changing
CXJDt:tnually to some degree, so also the destiny of the individual appears to be changing.
A knowledge of the Karm� Yuga cycles is necessary at this time to fully comprehend
bow that apparent change is p�ssible. Actually these three values are not changing,
rather meri pass through time causing apparent changes. There is an old Hindu
adage. One thinks time passes, but TIME says "man passes".

Perfect b�ance would be hard to find as it would require a strange set of

circumstances or coincidence of birth date and name balance.

Example: The person would have to be bom in September, on the ninth, eighteenth
O£ twenty - seventh of the same month, in a year which would total out to a nine,
so that the complete total would be nine (9). Sept. 27th (9), 1908 (9) = 9.
9 9 9
The first name would have to be 9 and the sumame 9 for total of 9
9 9 9
As is apparent, the use of two names complicates the balance. At one time man
used only one nam� but as r evenue was needed for the maintenance of economic
derations,
consi .a surname or family name was added so that one John could be
recognised on tax lists from any other John, John the Baker became John Baker.
John who lived on the hill was distinguished from John who lived in the· dale by John
Hill and John Dale. John the priest was separated from John from London and

37
the clan ties became surnames· as John of the Donald clan became John Mcdonald,
John (sean) of the Keiths became Sean O'Keefe. The Mac, Me, O'(ou), fon, von, van
ofEurope and the north of India an mean 'of the clan .. .' John's son became Johnson
and so on, and on.

SHORT RULE FOR BALANCING A NAME

When balancing a name, or creating a name, title, or word consider only one
name at a time. In the case of a name, check the Birth Path first. The best balance
would be a Plane of Mind number which is the same as the Birth Path and an
Expression in ·the same number (with certain reseiVations as noted above).

Example: July (7), 24th (6), 1907 (8) = 3. Best Balance

3 3 3
4 in the First Minor, 3 in the Second Minor, and 5 in the Last or Final Minor.
7 6 8

CHAKRA ANALYSIS

From the Birth Path, the Minors, and the Name it is possible to give an analysis
of the Psychic Centres or Chakras which are open or closed in the individual being
analysed.

There are twelve Chakras in all: five spinal centres, four cranial, and three purely
etheric. The last three are open for evecyone as they represent Forces of Grace. The
nine lower cranial and spinal ce�tres are represented by the numeral 1 through 9.

THE CHAKRAS OR PSYCWC CENTRES AND COMPARABLE NERVE

PLEXUSES AND ROOTS

NUMBER NAME PLEXUS PHYSICAL 'TERMINAL OR ROOT

® Muladhara Sacral/Pelvic rooted at the 4th and 5th sacral

® Swadhistana Hypogasbic rooted at the 1st lumbar

@ Manipura Solar/Epigastric rooted at the 8th thoracic/dorsal

@ Anahata Cardiac rooted at the 7th cervical

® Vishuddha Phacyngeal rooted at the 3rd cervical

® Ajna Cavernous rooted at the 1st cervical and

around the pituitacy

Sahasrara around the pineal and the medulla

oblongata

@ Narayanan a around th� ce�ebellum

38
 @ Brahmanand around the cerebrum

@ Trtkuthi around the Foramen of Magendi

@ Swarninana around the thalamus

@ Muktana around the subarachnoid cavity

The DharmaMarga or Birth Path represents the Life Centre or Chakra which is
opened with the first breath of Life. This Centre is open to some degree during the
entire lifetime. The Centre represented by the lVlinor Lesson is open to some degree
during the time of its particular influence and may remain open if the next Minor
is in harmony or the name will allow an extra period of manifestation.

The Plane ofMind of the Individual, the Plane ofMind of the Family, the Individual
Expression, and the Expression within the Family all represent Centres: open if in
harmony, closed if in disharmony. The Environment and the Destiny can also
represent Centres if in harmony with the Birth Path. The Outer Self of the Individual
and the Outer Personality of the Family, along with the Associations do not represent
Centres or Chakras as they are externals.

Each Chakra has a certain number of "petals". For example, Muladhara has
four "petals"; Swadhisthana has six; Manipura has ten; Anahata has 12; Vishudha
Chakra has 16 and Ajna Chakra has two. The seventh Chakra Sahasrara Chakra
is called the "thousand - petaled lotus". Each of the petals has a Bija sound
associated with it. Various "qualities" exhibited by the human personality are deeply
and mystically connected to each of these Bija sounds. It is here in this deep
mystic level that one can understand the relationship between sound (as manifested
through Mantra and name) and human personality traits. Hence, if a Chakra or
Padma (lotus) is fully open, all the "qualities" associated with each of the "petals"
will have a tendency to be manifested, providing that mitigating circumstances do
not block this manifestation or warp it. This is why it is taught in Yoga that a
perfectly Realized Master �11 have all twelve Chakras fully blown and opened,
hence, exhibiting all possible human qualities at the most refined and subtle level.

39
 RULES FOR CHAKRA ANALYSIS

If the number being considered is�

POSITIVE

1. The same number as. theBirth Path, then the Centre is open(+++).

2. In the same concourse, then the Centre is partially open(++).

3. The number is a "6", then the Centre is just open(+).

NEGm'IVE

4. In the opposite, concourse, then the· Centre is closed -

( -- ) .

5. Influenced by a mitigating force(--), possible to open.

6. Influenced by more than one mitigating force(-). can be opened.

The Centres opened also represent the phases of Yoga that would be most easily
mastered by the individual, while the numbers of the closed Centres represent the
Yogas. rather phases of Yoga that the individual should study or practice.

PHASES OF YOGA REPRESENTED BY THE CENTRES OR CHAKRAS

<!> Hatha Yoga - B�dy postures (Asanas), activities (�yas), controls (Mudras).
restraints (Bandhas). he'alth and hygienic routines, diet and natural living.

@ Gnana Yoga - Study to develop the Intellect. Concentration and creative

processes for introspection.

® Pranayama Yoga-Breath controls, res�aints and disciplines.

@ Karma Yoga- The Yoga of Selfless Service in the light of the Law of Cause/
Effect.

@ Raja Yoga- disciplines to gain emotional control.

® Mudra Yoga- A study of Yantra or Symbolism motivating all phases ofMind.

® Mantra Yoga- The study and application of sound formulas orMantras to the
Law of Vibration.

® Laya Yoga- The esoteric and secret teachings and practices of the arousal
and control of Kundalini Shakti, Life Force.

® Bhakti Yoga- The Yoga of Devotion to the Higher Self .

40
 DISEASES ASSOCIATED WITH NUMBERS

<!> Rules the head and feet.

@ Rules the kidneys and th� fluids of the body.

@ Rules the lungs, skin, and Uver.

@ The skeletal structure, mu6cles, growths.

® Solar Plexus and gastriQ t\ulctions.

@Emotional/mental coruUttons.

·® Heart and respiratory C:Oflditions.

@ Gonads and sex organs.

@ Glandular and nervous disorders.

® Psychic disturbances of emotional/phymeal nature.

@ Psychic disturbances of a psycho-mental nature.

Note: Many diseases are a combination of a number of f�ctors and not just the
analysts from a single number. A general rule may be followed: If a number is negative,
then a disease or tension problem is prese11t, open or hidden from view, and will
manifest in the appropriate cycle of time.

41
 CHAPTER FIVE

PURNA DARSHANA· ('COMPLETE ANALYSIS)

• (Eds. note - Analysts for numbers 4-9 ts missing from manuscript.)

Complete or extensive ·analysts of each number 1 through 3 w1l1 be given in this

chapter. The analysis of each number is valid wherever the number is found i n the
nanle, birth path, or cycle, etc.

Qualities Associated with Number One ('1)

The ONE (1) is Positive, Dynamic, Creative, Original, Independent, and represents
the origin, the start, of things.

In an analysis use the qualities for the ONE (1) if the sym�ls are positive (+) from
the Positive or left hand column and if negative from the Negative or right hand
.
column.
' ·

POSITIVE

Individuality . Dominance

Single-mindedness(one· tra�ked)

Originality Egoistic

Uniqueness Self-centred

Strength Conceited

Candid Single purposed

Self-sustaining

Blunt of action(arrogant)

Blunt of speech(r.ude)

Abusive

Creative Selfish

Demanding of attention

Pioneering Demanding of affection

Tenacity Temperanlental (temper)

Handcraftmanship

Independent Skeptical

Endurance Sarcastic

Honest Disagreeable

Mockery (Mimtcking)

42
.Obedient Oppositiveness

Frugal Contrartty

Witty Matertalistic

Instinctiveness

Covetousness

Anti - theoretical

Belligerent

Gruffness

Uncouth (Rough)
-·.,�

Crude (lustful)

Bestiality

,:nsEASES (1) The ONE (1) suffer from tension to the head and the feet. Eye strarn.
eye diseases, nose. mouth, ears, facial skin infections, loss of hair and dental
cartes, Fallen arches, growths on the feet, bunions. corns, ingrown nails. The ONE
(1) sufft�rs from accidents to the head and is always bumping the head getting into
cars or in the kitchen or office.

REPRESENTATIONAL ANALYSIS OF THE VARIOUS

COMBINATIONS USING THE ONE

Short Analysis Diseases

1 Positive in opinion 1 Head tension
1 but 1 PuffY facial appearance

2 Passive in action. 2 Swollen feet and ankles.

1 Ortginal and creative 1 Good health generally but

2 With 2 Headaches, skin eruptions.
3 good expression. 3 weak wrists and ankles.

1 A positive mind becomes 1 Head pressure, eye congestion

3 bogged down by the plodding 3 abdominal disorders, leg and

4 expression and materialism. 4 foot deformities.

43
1 Original, inventive 1 Tension from being too active

4 and 4 stomach trouble, fallen arches,

5 very active 5 accidents to the legs and feet.

1 Straight forward 1 Head tension from wony

5 and 5 during stress periods,

6 moral, honest 6 Anxiety

1 Creativeness too restricted 1 Allergies, sinusitis, loss of

6 by 6 hair and teeth, chest conditions,

7 lack of. expression. 7 asthma and heart trouble.

1 Creative mind seeks 1 Head tensions, sex gland

7 outlet in 7 disorders,

8 mundane business. 8 growths.

1 An original mind will seek 1 Head tensions from nervous strain

8 a way to express 8 and glandular disorders,

9 Vrrough service 9 overactive thyroid

1 Creative, straightforward 1 Eye strain causes severe

9 but 9 disorientation.

1 too blunt. 1 Severe feet trouble.

44
Qualities Associated with the Number TWO (2)

The 1WO (2) is Sensitive, Harmonious, Easy-going and Tactful and represents
the "Nurturing Stage of Life".

In an analysis, if the symbols are positive take from the left-hand column while if
negative take the qualities from the right-hand column.

POSITIVE NEGATIVE

Diplomacy Procrastination

Compromising Lazy-minded

Accommodating Easy living (lazy)

Hospitable Lacking practicality

Equitable Indifferent

Condescending Passive

Open�minded

Expansive

Appreciative

Initiative

Likes the finer things of life

Sensitive Indecision

Unanimity Anxiety

Agreeable Negative

Dr-eamer Vague ( of speech)

Easy- going Repetitious (inept)

Ego-altruism Disparity (discrepancy)

Pliant Mediocrity (Bourgeois)

Pleasant Deficient

Tactful Filled with doubt

Complimentaxy Self-critical (negative)

Self-deprecating

Clever (quick of mind)

Inventive Inferiority

Nihilism

45
Uniformity (of speech and action) Dawdling

Aptitude (mental and manual) Dilemma (Quandry)

Inspirational Subversive

Imagin�tive Driveling (gossip)

Artistically creative Greed

Intuitive Frigid

Instinctive (natural) Feeble (weald

Vegetate (live 1n a void)

DISEASES (2) The 1WO (2) suffers from tensions which affect the fluids of the
body; the kidneys, bladder, and the blood stream and lymph system. They have
problems of water retention (oedoma) and the settling offluids 1n areas like the feet
and ankles. Negative emotional weaknesses like Neurasthenia (the sub-conscious
desire to stop functioning) are more prevalent and severe with the 2 than the
physical weakness, although the appearance of being feeble, delicate and fragile
may be mistaken for a physical rather than an emotional problem.

REPRESENTATIONAL ANALYSIS OF THE VARIOUS

COMBINATIONS USING THE TWO

Short analysis Diseases

2 Diplomatic, tactful 2 Fluid retention 1n ankles

1 with drive and ambition 1 kidney and liver problem

3 creative 1n the arts & expression 3 obesity

2 Easy going, mild, with 2 Fluid retention,

2 an energy drive towards 2 minor growths, female disturbances

4 material things. a planner 4. constipation, migraines

2 Delightful and creative with good 2 Low blood sugar

3 sense of values but tense through 3 digestive attacks, diabetes

5 the drive of the 5.Must watch 5 accident prone, polio and nerve

�ssociations as they tend to be "wild" disorders

46
2 Good balance, tactful and 2 Healthy most of the time.

4 ambitious. Loves family, friends 4 Can be wony wart and

6 and will become nurse, teacher 6 upset fluids

and many early in life.

2 Sensitive and repressed, feels 2 Fluid accumulation,

5 held back, negative mystic, lack- 5 heart distress and disease,

7 ing drive & expression, effeminate 7 chest colds and pneumonia.

2 Positive and well controlled 2 Good health until

6 loving the "good things". Moves 6 middle life when suffer problems

with

8 in the material world, a great 8 ovaries or prostate

go-between

2 Sensitive and drawn to help 2 Sensitive to changes, colds,

7 others through service. Easily 7 flu and glandular fever,

9 influenced through the emotions. 9 thyroid and blood diseases

2 Passive in opinions, even 2 Head colds, sinusitus,

8 often without one, but 8 eye disease, fluiQ retention

1 positive in action ( so they think 1 puffy eyes and face

at least). Destructive

2 Easy going, lazy beyond 2 Fluid and lymph problems

9 belief. Can and do use others, 9 amnesia, a constant problem,

2 glib tongue. Enchanting, if a 2 obese and diabetic

female, a circe!

47
Qualities Associated wlt.h the Number THREE (3)

The THREE (3) is self-expressive, confident, ambitious with a magnetic personality.

In an analysis use the qualities for the Three (3) from the positive or left-hand
column if positive and from the negative or right-hand column if negative.

POSITIVE NEGATIVE

Self-expressive Intolerant

Artistic Careless

Musically talented (usually Lacking system (scattering)

percussive)

Cordial and compatible. Impractical

Imposing on others

Verbose (wordy)

Confident Argumentative

Adjustable (inordinate) Quarrelsome

Generous Irascible

Complimentary Foolhardy

Logically persuasive Over-emotional (attachments)

Profound Worldly

Discriminative Extravagant (spe�dthrtft)

Ple�ure loving

Sensual

Prodigious emotional appetites

JustifYing actions by irrelevant

loquaciousness

Magnetic personality Treachery (Judas-traits)

Friendly Jealousy (back stabbing)

Lively (full of spiJ1t) Shameless

Ambitious Deceit

.Reciprocity Hypocricy.

Humorous Imposter

Prevaricator

48
DISEASES (3) The THREE suffers from excesses of diet and emotions. The liver,
lungs and skin are most affected. Jaundice and btlious attacks are common with
belching and burping a noticeable symptom (although their digestion is good).
Skin disorders (acne, botls, psoriasis) and weakness of ankles and Wrists are out­
standing symptoms. They have accidents to the hands and these parts are usually
well scarred.

REPRESENTATIONAL ANALYSIS OF THE VARIOUS

COMBINATIONS USING THE THREE

Short Analysis Diseases

3 An expressive, creative mind 3 Basic skeletal weakness of the 3

.l is hampered by a plodding 1 shows up here. Needs to watch

4 nature & materialistic expression 4 elimination, liver & gall bladder

3 A dynamic personality, talented 3 Good health but has to guard

2 musically and in art, tremendous 2 against being accident prone to

5 Vitaliy
t & moves about a lot 5 hands and feet

3 very balanced creative mind and 3 Complexion problems when in

3 responsible expression of Life's 3 tense situations.

6 force. Tend to marry early. 6 Worries cause headaches

3 The combination of the "express- 3 Sensitive to colds, flu

4 ive mystic", Deep sensory per- 4 and chest conditions.

7 ception needs balance from birth 7 Often neurotic

path for po. sitive manifestation

3 A good combination to carry in 3 Skin problems. obesity must be

5 the material world. Balance be- 5 guarded. Gonadal tension

8 tween phtlosophical mind & 8 prostate

material control needs careful

balance with birth path

49
3 An emotional yet creative mind 3 Skin problems

6 has a good outlet through the ex- 6 caused by thyroid

9 pression of service. Over emotional 9 when in tense situations

3 A creative, artistic, musical 3 Skin. blemishes

7 talent must express in a limited 7 eye trouble when tense

1 manner. Manually dextrous. 1 loss of hair

3 A good expressive mind tends to 3 Liver, kidney problems.

8 bog down in procrastination and 8 Edemas (dropsy) and fluid retention

2 easy living. Parasite! 2 blood disorders

3 Balance of creative mind 3 Skin blemishes

9 and expression makes for 9 when young. Must

t

3 spectacular personality. Lucky! 3 watch sugar in diet.

(Editor's Note : The detailed analysis of number four �ough nine are missing from
the mru1uscrtpt bu� may be learned by undergoing training under comptent teacher
of Yantra in the Rishi Culture System.)

50
 CHAPTER SIX

MUDRA YOGA

KARMA YUGA CHART

On the Wheel of Life, 9 distinct variations or periods are found as follows:

(!) SEED PlANTING TIME: The start.

@ GERMINATION PERIOD: Nurturing through association.

@MANIFESTATION PERIOD : Tender shoots emerge. Expression

@TESTING PERIOD: Plant must brave elements. Test or examination.

@ RAPID GROwrH: Putting forth new branches. New life, change.

® BUDDING TIME : Time of settlement, Decision.

® BWSSOM TIME : Rest from labours. Sabbath & potential revealed.

®FRUITION: Reward for labour.

® HARVESTING : Time of gathering. The time of the ending when we experience

the bitter with the sweet. A new seed (experience) is chosen

from th� past nine periods and is used to begin again a newer
life in the upcoming one cycle.

CYCLE FORECAST AND DESCRIPTION

Q) Se�ding Time - Starting point.

First year: start something new. You must sow seeds of ambition. In the first year
of a cycle what you sow should be carried through or should influence the following
nine years. You must make every effort to carry through the full cycle what you
started in the beginning of a cycle. Do not uproot your plant in the fourth year. You
must make every endeavour to sow seeds of ambition, for as you sow, so shall you
reap, and if you do not sow you cannot reap. Very positive.

@ Germination - Association.

An average year, one of growth, very uneventful; just a furthering of what has
been started. But if no constructive change was made last year, nature will force you
out this year. Further your ef�orts through social contacts, diplomacy and association
with others.

@ Manifestation - Expression.

This year starts out with wonderful promises, a very good year financially but
inclined to be too promising, and in your optimism you are inclined to accept one of

51
the many propositions offered or plan changes for the close of the year. Do not invest
this year, for it is inclined to close with a disappointment as something you have
figured on does not materialise. That change you plan will not come up until the
close of the following year. Save--a good year to sell, but not to invest. Merely a
glimpse of future success.

@ TESTING PERIOD - Examination and test.

An adverse year, or testing period, when nature is testing you to see whether you
are capable of carrying out what you planted in your 1st year. Do not uproot your
plant but carry on even if you have to make sacrifices. You must pass the test.
Expenses heavy and altogether ve:ry disappointing but modified if you have followed
the advice of last year to save and not invest. Watch your health and your association
for it will be harder for you to get along with others this year. Do not wor:ry and
practise relaxation as much as possible to keep your nervous system under control.
Eve:ryone has his test year and cannot avoid it, but do not be inactive, for you must
strive to accomplish things but with reservations - work steadily.

@ RAPID GROWTH - New life and experiences.

New experiences, put forth new branches. A year of change and an attempt to do
what you have wanted to over the past years. A chance to cllinb out of the rut and do
things, but there may be one or two slight bitter experiences in the learning. More
travel and variety. Although it is not an accumulative business year, still it is better
than last year and closes with good prospects for the future. Invest with reservations,
remember the bitter experiences of this year. Often a change of residence, of home,
of business, or a trip.

® BUDDING TIME - Decision.

Re-arranging finances and settling up affairs. Finances govem and pay-out is

slogan. You will put forth great effort to clear -q.p indebtedness. The chief point of this
year apart fr�m the settlement of indebtedness is that a decision will be made, effecting
a settlement next year. Do not wor:ry over that decision. It will work itself out before
the close of the year. Year closes with prospects ve:ry bright. A year of procreation,
something working under the. surface. Family year.

® MATERIALIZATION - Blossom time - Sabbath.

A year of unsettled conditions in the first half with beneficial conditions in the
latter months of year, the sabbath of your nine year cycle. The easiest year in nine
years; a rest from labours. There will be an important settlement affecting this and
next year which will be ve:ry beneficial to you. For a single woman a year of marriage,
settling down; for a married woman a good family ye¥. Rest from labours this year,
an important settlement made, probably a legal one in the last part of year. Ve:ry good
fmancially, if your life is balanced.

52
@ FRUITION - Reward for labour.

Prosperity and money. Best year in nine years. Expenses lighter, some money
received from an unexpected source whether through investment or family ties which
will make it good financially. Wonderful year to sell anything of value, but do not
reinvest at close of year. Save your supply to modify the adverse qualities of next year
which is not considered a good active business year.

®HARVEST TIME - Reflection.

/,.
� year of much meditation and reflection over a problem which effects a great
chang� comtQg around the close of the year or the following year. Not an active
business ye�. but a decision must be made causing worry. This is the last year of
your �e-year cycle and you must prepare to sow seeds of ambition for your next
year which is the first year of your new cycle. So spend this year in preparation for
the ch{mge. You will start negotiating for the change around October, for the change
wi1J be made around the first of the following year. This is the harvest-time, the time
of gathering, the time of the end when you experience the bitter with ·the sweet.
Something. as a seedling is gathered out of nine years experience to be used to begin
a n�er life. The "Book <?f Life" must be audited. "As Ye sow, so Ye shall Reap".

ACCENTUATED CYCLES
lri any Cyclic Pattem, Circadian Rhythm or Biorhythm, a minor influence upon
the· ifprmal cQrye or cyclic swing is caused by the individual Birth Path and to some
de�e the Minor Lessons, particularly if disharmonious to the name, unbalancing
the iiormaJ pattem.

Each Birth Path has a more difficult pattem or cycle than the other Birth Paths
as w�lf as an easier group. Perhaps tlie term "accentuated cycles" is the-correct or
proper one.

BIRTH PATH DIFFICULT OR ACCENTUATED CYCLE

1 2 4 6
2 1 5 7
3 6 9 (4 and 7 are
alleviated)

4 2 5 7
5 2 4 (8) 7
6 2 4
7 2 4 (5) 9
8 2 4 (5) 7
9 2 4 6

53
 CYCLE INFLUENCES

Each incoming cycle has an influence upon the curren t cycle patterns. These
influences are predictable and follow roughly the same pattem:

YEAR

An incoming 1 cycle begins to be felt in October.

An incoming 2 cycle is felt to have an influence in December.

An incoming 3 cycle is felt to have an influence in November.

(3 cycle year hits its peak July 18th).

Ari incoming 4 cycle begins to be felt in July.

(A 4 cycie year hits its nadir or low on July 29).

An incoming 5 cycle begins to be felt in late August.

An incoming 6 cycle is felt to have an influence in December.

An incoming 7 cycle begins to be felt in October.

An incoming 8 cycle begins to be felt in August.

An illcom.iilg 9 cycle is felt to have an influence in December.

MONTHLY- CYCLE CALENDAR

An incoming 1 cycle enters on the 27/28.

An.incoming 2 cycle enters on the 30th.

An·incoming 3 cycle begins to influence on the 25/26.

(The peak of a 3 cycle is the 17 I 18)

An incoming 4 cycle begins to influence on the 17I 18.

An incointng 5 cycle begins to influence on the 24/25th.

An iiicoming 6 cycle enters on the 30th.

An incoming 7 cycle begins to influence on the 27/28th.

(The low or nadir of the 7 cycle is on the 22nd)

An incoming 8 cycle begins to influence on the 27/28th.

An incoming 9 cycle enters on the 30th.

54
DAILY CYCLE INFLUENCE

An incoming 1 cycle enters at 9:30P.M.

An incoming 2 cycle enters at 11:30 P.M.

An incoming 3 cycle influences by 6:30P. M.

(The peak of the 3 cycle is 1:30 P.M.)

An incoming 4 cycle influences by 1:30P.M.

An incoming 5 cycle influences by 5:30P.M.

An incoming 6 cycle enters at 11:30P.M.

An. incoming 7 cycle enters at 9:30P.M. . '

(The nadir or low of the 7 cycle is 2:30 P.M.l,

An incoming 8 cycle influences by 9:30 P.M.

An incoming 9 cycle enters at 11:30P.M. • 1

Modem medical· science now accepts the CQ�pt of cyclic,al periods in hum�
life, in which the individual's efficiency, health, s(ate pf mind and se:pse of well being
fluxuates according to a predictable p�ttern. Thts is popularly referred to as "body
clocks". Ancient Yogis and masters. of the YC\IltriC science realised this cyclical nature
of the both the macrocosm and the microcosm, and revealed; methods of calculating
these cycles, so as to enable the Sadhak or �piritu� aspirant� plan his life's activities
in harmony with these fluxuations. An individual goes through all nine phases of the
Life cycle, i.e., seeding, germination, manifestation, testing : rapid growth, budding,
materialisation, fruition and harvest, in cycles of days, months and years. Even
hours can be assigned a cyclic value. This manuscript does not coontain the method
of calculating these Karma Yuga cyles for the individual, which are based upon the
day, month and year of birth, However, this elegant system of determining personal
cyclic rhythms can be learned by sincere and dedicated Sadhaks from qualified
teachers of Rishiculture Yoga at the various institutions e s t a b l i s h e d by
Yogamahartshi Dr. Swami Gitananda Girt Guru Maharaj, especially his Ananda
Ashram at the International Centre for Yoga Education and Research (ICYER), 16A
Mettu St., Chinnamudaliarchavady, Kottakuppam, Tamil Nadu (Via Pondicheny)
605 014, India, as part of the annual Six Month Intemational Yoga Teachers Training
Coursess held each year October through March, or in special Senior Courses for
graduates of the six month course, held in August and Septtember of each year.

------ Editor's Note.

55
CYCLIC LAW OF DHARMA YUGA AND KARMA YUGA

"Every action has an equal and "Sow a thought, reap an action,

opposite reaction." Sow an action, reap a reaction.
Western Scientific Axiom Sow a reaction, reap a habit,
of Newtonian Physics Sow a habit, reap a ch aracteristic
SOW A CHARACfERISTIC, REAP A DESTINYJ"
" for whatsoever a man soweth,
that shall he also reap." Hindu/Buddhist Axiom
Galatians 6 : 7

Sanyassa Ashrama
is from 81 years to the
close of life or can
begin upon choice at
any time

Great Outer Wheel=

'Birthpath'
or
'Life Lesson'
ENCLOSING 1HE
THREE MINOR
LESSONS EACH
DMDED INfO THREE

Karma Yuga
PERIODS OF NINE
YEARS DURATION
EACH.

"Though FORTUNE'S malice everthrow my state,

MY MIND exceeds the compass of her WHEEL."
Shakespeare: Henry VI, iv, 3.

No matter how small a thought or action the great Wheel of Life is turned.
Every movement of mind and body in infancy and childhood moves or influences
the wheels. the 9, 18 and 27 year Karma Yuga cycle; while the First Minor Dharma
Yuga. the Bramacharya Ashrama (Educative Period) is setting the stage for the
Second Minor, the Grahasta Ashrama (Productive Period). Every movement in time
and space is aff ecting the Spiritual Life, Birthpath, or Goal represented by the
outer wheel, the Sanyassa Ashrama, or the Birth Path or Life Lesson Number.

56
 BIO - DATA -- YOGAMAHARISHI
Dr SWAMI GITANANDA GIRl GURU MAHARAJ

Yogamahartshi Satguru Dr Swami Git.ananda Girt Guru Maharaj who attained

Samadhi at Arudhra Darshan, on December 29th, 1993, was one of the five leading
authoritit�s on the science of Asht.anga Yoga in the world today. A medical doctor,
he brought the precision of s<;ientlftc thought to his deep thorough background in
Yoga. He held posts with the Atomic Energy Commission and with World Health
Organisation, as Deputy Director in U.S.A., Canada, S,outh Amertca and Europe
during his professional life. He retumed to India 1ri 1967 and settled permanently
in Pondicheny, establishing his Ananda Ashram there. In 1975 he was named the

Madathiapathy of Sri Kambliswamy Madam. He served three terms under the

Ministry of Health. Government of India, New Delhi, in the Central Council for
Research in Yoga. In 1986 he was awar ded the title YOGASHIROMANI by the then
President of India Shri Gnani Zail Singh at the World Yoga Conference in Asian
Village, New Delhi. He was Patron and President of scores of Yoga Organisations
throughout the world. He has trained more than ten thousand teachers of Yoga in
.the past seventy years.

Hom to· an Irish mother and a Sindhi father in Bihar State in 1907, he went to
England at the age of 16. He spent most of his professional life abroad, retuming
to India only to settle in 1967.

More than 100 centres of Rishiculture Yoga and Ananda Ashram are established
by him in 30 different countries around the. world. In Pondicheny he was also head
of the Ananda Ashram City Centre and the Intemational Centre for Yoga Education
and Research, (ICYER) Kottakuppam, Tam.U Nadu 605104.

The Yogamahartshi had writ

t en 30 books on Yoga, as well as published for 25
years -the international English monthly journal Yoga Life. He was one of the
founders of the concept of Yoga Sports. His interest in children's education caused
him to found the Sri Kambliswamy Yoga and Cultural Arts programme for children,
in which more than 20,000 village children received training in Yoga, Bbarat Natyam,
Camatic music, as well as generous_ material aid in the form of school books,
tuitions, medical supplies, clothing and food. He is succeeded in his posts and in
his mission by his son, Ananda Balayogi Bhavanani, presently an MBBS {Bachelor
of Medicine and Bachelor of Surgery) student in Wardha, Maharashtra.

The Yogamaharishi was famed for his Six Month International Yoga Teachers
Training Course which he conducted each year from October through March in his
Ananda Ashram, Pondicheny , India. This popular course has been held without
interruption for the last twenty-five years. YOGA STEP BY STEP, a Fifty Two Lesson
Correspondence Course in Yoga has been widely acclaimed as: "The best possible
instruction on Yoga through the written word". More than 5,000 persons have
trained in Y o g a t h r o u g h t h i s c o r r e s p o n d e n c e c o u r s e , d e v e l o p e d by the
Yogamahartshi.

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 The Yogamahartshi 's work and teachings have been the subject of many fllms.
videos and audio tapes by Intemational Fihn Directors.

The mission of the Yogamaharishi is bemg carried on by his son and successor.
Dr. Ananda Balayogi Bhavanani, and Rishipatni Yogacharini Meenakshi Devi
Bhavanani the wife of the Yogamaharishi. They are assisted by one of his Chief
Disciples, YogacharJni Renuka Girt and a host of other well traJned teachers. The
Six Month International Yoga Teachers· Trammg Course will continue to be held
each year from October through March at Ananda Ashram, ICYER, Kottakuppam
(Via Pondicherry). Tamil Nadu 605104, India. The YOGA: STEP BY STEP
Correspondence Course will also continue to be available. A large number of books
by the Yogamahartshi Dr Swami Gitananda Girt Maharaj, and video and audio
tapes are also available through the Ashram. The monthly Jntemational joumal Jn
En�sh YOGA LIFE, which has been published for 25 years is also available for
those s�ekJng initiation �to the classical Rishiculture Yoga system.

The cultural arts of HindUism, Jncludmg Bharat Natyam, the sacred Temple
D�ce of India, and Carn�tic vocal and Jnstrumental music are also part of the
core curriculum of the Six· Month Intemational Yoga Teachers Trammg Course: .
Students enrolled in this intensive training are also instructed in Bhajanas,
(devotional singing). Mantra, Hindu Pujas and Rites and Rituals and Jn general,
receive a good Jntroduction to Hindu philosophy and the Hindu way of life as part
of their in-residence training.

Details on the work and institutions ofYogamaharlshl Dr Swam.i Gitanancla

Girl G11I1' Maharaj may be had by writing:

The Registrar, International Centre for Yoga Education and Research

(ICYERJ at Ananda Ashram, 16A Mettu Street, Chinnamudaliarchavady,
Kottakuppam (Via Pondicherry) 605104, Tamil Nadu, India.

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