If we use the mathematical symbol for Zero as our guide in this journey of discovery, the alterations
in the notation itself over the centuries will bring to light revealing developments. To illustrate, we note that
originally it was drawn as a single dot or point, thus: ·
In the ancient yogic realisation of the Zero, this 'bindu' was experienced as the compact essence of
all veda. And by consequence, it held everything that would subsequently evolve into what we know as Vedic
culture today. Though in contemporary times this culture differs significantly from the ancient Vedic
civilisation, nonetheless it evolves in a direct line from the consciousness of that Rishi who had first broken
through certain barriers to enter a dimension where the secrets of the Zero are found. And there he did find
veda. This placed its stamp on everything that was to follow from that original breakthrough.
Via another visualisation this Zero Point appears to our inner eye as a 'seed' or bija. And similar to
a biological seed, if the Zero is the compacted essence of Veda, nothing other than that can grow out the
Thus, the origin of Vedic civilisation and culture can be traced back to the birth of the Zero. But it
did not arise in the mind of a mathematician. It was born of the vision and realisation of the ancient Rishi,
the fruit of his arduous tapasya. Above all, and this is the most important feature of the Zero, it came to him
as Purnata, the Fullness. Indeed, if the Veda is the compact essence of the Zero-Seed, only Fullness can
describe its true nature. Thus, Zero=Fullness=Veda.
However, a seed cannot grow in a vacuum. The sperm requires a womb and a seed its soil. Once
born, the Zero/seed gathers nourishment for its growth from the surrounding soil to attain its full potential.
It is not separate from its environment. But in this play of interconnection or intermingling, difficulties arise.
We can understand the nature of the problem by simply observing the development of its mathematical
notation from ancient times to the present. Though it always contains the essence of the Veda, for that was
the Rishi's realisation, the evolution of the notation began to reflect a concept very different from the Rishi's
experience. It went from Point to Empty Circle; or from Fullness to the Shunya we know today as Zero: 0.
That is Fullness, this is Fullness,
from Fullness comes Fullness.
When Fullness is taken from Fullness,
(Brihadaranyaka Upanishad, 1.10)
According to these verses, so essential an expression of Vedic culture, we can easily appreciate that this
Shunya can never represent that Fullness. Something happened along the way to have allowed for this
transmutation, this opposite expression of the original Vedic Point/Zero. Indeed, if the Zero lies at the origin
of the Vedic experience, naturally this dramatic disconnect would have to be central to any enquiry into the
history of Vedic culture on the subcontinent. How and when did this shift take place? What is its
philosophical/yogic import? As a civilisation, how then are we affected by this dramatic shift from Fullness,
the essence of our origin, to Emptiness, its opposite, from Light to the darkness of the Void?
Let us now examine how we can APPLY our understanding of Zero as Fullness and not the
emptiness of Shunya, and in which way this may affect the life of Hindu Society. That is, where do we find
this Zero in our collective life, the common experience for all its members?
The Zero comes alive for each of us at birth, our very own personal Zero Point, - specifically our
entry into Earth time; or else at the beginning of an enterprise, a movement, even a nation. More particularly,
at the start of every new year. Indeed, for Hindu Society this would be its most important connection with
the Zero in that it affects the entire society that celebrates this occasion collectively. And we do this via the
calendar, or calendars, as the case may be.
In India we do indeed find a plethora of calendars, each one binding on the group or caste or sect that
adheres to the calculations of its pundits or astrologers as to when exactly their particular year began. But
are there really different years? Properly speaking, the year begins when day and night are equal, the Equinox
in March. That is its Zero Point; or more specifically, the 0 degree of the ecliptic whence the zodiac of twelve
signs/months ensues. Yearly, from the moment we take birth we become engaged in this 'journey', as it is
called in the Veda. None can escape this common destiny. We may ignore it; we may prefer to consider
another point in time as our 'beginning'. But this does not mean that there is any basis in Veda for our
choice, or even in astronomy. More importantly, these different calendars, each with their own purported
Zero Point, serve to disunite rather than to unify - though this was the objective of calendars in all evolved
civilisations of which we have memory.
Thus, this Zero entry into the ecliptic circle, within which all the planets orbit the Sun, can be
visualised as a sort of science fiction wormhole. Through it, when calculations are correctly done, we gain
access to secret places and secret forces. As a society, this common entry according to true Vedic Wisdom
generates a binding and protective power. Indeed, because Hindu Society has lost access to that sacred
Cipher, where time and space conjoin, it has no hold on the key to generate forces for its own protection and
It may safely be stated that the evolution from point to empty circle encapsulates the entire history
of the Vedic decline. Nowhere is this made more evident than in the time factor incorporated for Vedic
sacrifices. For it is that very same Zero point, or ayanamsha, that initiates the yearly journey as recorded in
the Veda. As the Rig Veda tells us, it is in the course of the year that the victory is attained. Thus, the quality
or precise connections between time and space of this all-important Ayanamsha will reveal itself to be the
most significant element in the Sacrifice. And if the Zero for us becomes Shunya, then the start of the yearly
sacrifice can only be chaos which is born of emptiness, of nothingness.
We cannot overstate the point: It is always the Zero we must turn to because it determines our entry
into Earth time, the first breath we take in our journey of fulfilment of our individual and collective Dharma.
It is the numerical representation of the Sun of our solar system. Hence, it is in this Zero that we discover
our purpose as a society ever at the service of that Light.
But what is the realistic position of Hindu Society today? Indeed, as the Veda tells us, it has 'lost
the Sun'. It has lost the Divine Maya or Measure as prescribed in the Veda. The Zero is not the Fullness out
of which springs an orderly flow of days and nights in the course of the Earth's annual revolution around the
Sun. Access is denied into this sacred wheel because the harmony has been transgressed. There is no increase
of the Light in the course of the year that carries us to the apex of the journey, the Makar Sankranti, that
sacredmost tenth month as measured from the March Equinox when the victory is finally accomplished and
the Earth begins to experience an increase of the Light.
Today the harmony is not respected. Nowhere is this better demonstrated than by the fact that there
are many ayanamshas, many calendars, each purporting to be 'correct'. But when the pundit or astrologer
loses sight of what exactly he must measure to gain access to the sacred zero-chamber where Knowledge is
found - that is, the measure the Earth herself offers to the solar system of which our planet is an intrinsic part
- then we can safely state that the Zero of Fullness has effectively become the Shunya of Emptiness. Such
being the case, disunity must ensure, disintegration and not integration, because the correct beginning is not
The article that follows as a first offering to the Hindu Samaj was originally written for the Kashmiri
Pundit community insofar as its plight is typical of the inability of Hinduism to generate a power sufficient
for its protection. Rituals upon rituals are performed, but where is that integrating and protective power they
are intended to provide? The reason for this impotency as a collective experience can be traced to the loss
of Fullness and immersion into the Void where only chaos is found. Nothing is right, nothing is in its place.
The ayanamsha of Fullness which generates Order and Power, and certainly the power to integrate, cannot
arise from the void of Nothingness, or the Zero as we know it today after centuries of decline. Thus, to
integrate, to unify, to fortify, to render whole what has been torn asunder, we must seek to understand the
root of the problem. Once we have located the original 'knot' as it were, we can proceed to undo it; and then
the emergence of the pristine and true essence of the Zero can begin.
The temple is the focal point of Hindu society. This is not to state that Vedic sacrifices can only be
performed in temples, but simply that the temple with its presiding pundits and priests is usually where the
timing of rituals is established for the community at large. Therefore, because the calendar of festivals and
sacred observances serves as a binding web for the civilisation, it naturally stands that the pundit's duty is
to respect the correct time factor as prescribed by the Veda itself, so that a harmony arises between Hindu
society, the Earth and the cosmic surround. And for this binding power to be effectively established, the
perfectly precise Zero Point, or Ayanamsha, where the Earthly and the Heavenly converge, is essential. But
the position today is that false and un-Vedic measures are in vogue; these are examples of the 'lost Sun'
which, according to the Veda, must be retrieved from the cave of powers hostile to Truth.
Hindu society stands amidst the chaos that this loss engendered. Therefore we must now make order
out of the chaos by discussing the restoration of the correct calendar as a very first step for the regeneration
of Vedic civilisation.
Thea (Patrizia Norelli-Bachelet)
Aeon Centre of Cosmology
At Skambha, May 2006