According to the Maya calendar, the world will see a great change at the end of 2012. What do other ancient calendars have to say? There are many different accounts in various texts. Here we look at the Yugas in Hinduism.
There are 426888 years left before the golden age starts!
Hindu texts such as the Puranas look at vast time periods of Kalpas, Manvantaras and Yugas. The Yuga is the smallest period of time, but is not small at all. Four Yugas, the Krita, Treta, Dvapara and Kali, comprise one Mahayuga or great yuga.. The Mahayuga is part of a larger cycle of time, the Manvantara. Each Manvantara contains seventy-one Mahayugas. The Manvantara, in turn, is part of the Kalpa.
At present, we are said to be living in the Kali Yuga. It lasts for 432,000 years. In 2010, only 5112 years have passed, hence there is a long way to go!
Each successive yuga is shorter and also shows a decline in morals and in the way of life. The four yugas consist of 4800, 3600, 2400 and 1200 years of the gods, and each year of the gods extends for 360 human years. Together they comprise 12,000 years of the gods, which are equal to 4,320,000 human years.
I
The first of the four Yugas, the Krita Yuga, was the golden age of truth and righteousness. It is also known as the Satya Yuga, or ‘age of truth’. The Yuga lasts for 4800 divine years, which is equal to 1,728,000 human years, and is symbolised by the colour white.
II
The second of the four Yugas, the Treta Yuga follows the Krita Yuga, and in it the righteousness that existed in the first Yuga, is reduced by one-fourth. Its primary virtue is knowledge. The Yuga lasts for 3600 divine years, which are equal to 1,296,000 human years, and is symbolised by the colour red.
III
The third of the four Yugas, the Dvapara Yuga follows the Treta Yuga, and in it the righteousness that existed in the first Yuga, is reduced by half. Its primary virtue is sacrifice. This Yuga lasts for 2400 divine years, which are equal to 864,000 human years, and is symbolised by the colour yellow.
It is succeeded by the Kali Yuga.
IV
Kali Yuga
The Kali Yuga follows the Dvapara Yuga, and is the Yuga that exists today. It marks a general decline, and there is only one-quarter of the righteousness that existed in the first Yuga.. The Kali Yuga is said to have begun in 3102 BCE and will last for 1200 years of the gods, equal to 432,000 human years. It is symbolised by the colour black. After this a new cycle of the Mahayuga will begin , starting again with the Krita or Satya Yuga.
Sunday, January 17, 2010
2012: Some different views -2
A new age in 4099
Sri Yukteswar Giri (1855-1936), a noted guru whose best-known disciple was Sri Paramahansa Yogananda said the earlier calculations were wrong, and the Kali Yuga would very gradually evolve into the Krita Yuga or golden age. The Kali Yuga would be succeeded by the Dvapara Yuga, and then the Treta Yuga and finally the Krita Yuga. He also calculated the length of time of each Yuga differently.
He believed the Kali Yuga had ended, and the Dvapara Yuga began in 1698-99, and the Treta Yuga will begin in 4099.
Sri Yukteswar Giri (1855-1936), a noted guru whose best-known disciple was Sri Paramahansa Yogananda said the earlier calculations were wrong, and the Kali Yuga would very gradually evolve into the Krita Yuga or golden age. The Kali Yuga would be succeeded by the Dvapara Yuga, and then the Treta Yuga and finally the Krita Yuga. He also calculated the length of time of each Yuga differently.
He believed the Kali Yuga had ended, and the Dvapara Yuga began in 1698-99, and the Treta Yuga will begin in 4099.
2012: Some different views-3
Perhaps it is 2012!
The Bundahishn, a Zoroastrian text describing creation, and the cycles of life is written in Pahlavi and dates to about the tenth century CE, but incorporates earlier material.
This text also has a cyclical theory of time. Ohrmazd (Ahura Mazda or the supreme god) and Ahriman (Angra Mainyu or the evil one) are engaged in a conflict for nine thousand years, divided into three periods of three thousand each. Actually, Ohrmazd is supreme in omniscience and goodness, and unrivalled in splendour, but allowed the conflict to take place, to arouse and affirm goodness in the hearts of those he had created. The period of nine thousand years of conflict was decided by Ohrmazd.
1. First three thousand years: Ohrmazd recited the sacred prayer, Ahuna Vairya, after which Ahriman retreated.
Creation: Ohrmazd created the divine beings, the Amesha Spentas, followed by the world, starting with the sky, then water, the earth, plants, animals and people. He produced the celestial sphere, the constellation stars, which were divided into twenty-eight divisions, and other stars. All would join in the battle against evil. He asked the consciousness and wisdom of people, as well as their guardian spirits (Farohars or Fravashis): ‘ Which seems to you most advantageous, when I shall present you to the world? That you shall contend in a bodily form with the fiend (druj) and the fiend shall perish, and in the end you will be created again perfect and immortal,…or that it will always be necessary to provide you protection from the destroyer?’ (2.10) Then the Farohars and Omniscient wisdom decided that evil could only be defeated for ever, if human beings fought against it in the world.
2. Next three thousand years: Ahriman began his battle against goodness, beauty, and life. Gayomard, the first of the human species, and Gayodad the primeval bull died from his assault, but from their essence the world was recreated and the mountains, seas, plants, animals and people came into being again. Evil still affected them, but at the end of this period the prophet Zarathushtra (Zoroaster) came to save the world. As people listened to him and followed his words, slowly good began to triumph over evil.
3. Final three thousand years: the struggle between good and evil continues, within each person, but inspired by the words of Zarathushtra, gradually good prevails. Then the renewal of existence, in total perfection (Frashokereti) takes place. Meanwhile the Saoshyant (messiah) and his helpers are also in the world to help in the struggle.
Perfection achieved
All who have died again come into existence in bodily form. The evil suffer for a period of time, but are finally purified. There is no eternal hell, they recognise their own misdeeds. The world becomes eternal, there is nothing more to be done.
Calculating the date of this perfection depends on the date of Zarathushtra. The earlier date assigned to him was 600 BCE. Now scholars feel it could be around 1200 BCE, or earlier. Three thousand years from this would almost correspond with Sri Yukteswar’s date for the beginning of the Dvapara Yuga. Alternatively, the great renewal of existence could actually be 2012, as Zarathushtra lived at the end of the last period, how long before the end, or when it actually ended, is not known.
The Bundahishn, a Zoroastrian text describing creation, and the cycles of life is written in Pahlavi and dates to about the tenth century CE, but incorporates earlier material.
This text also has a cyclical theory of time. Ohrmazd (Ahura Mazda or the supreme god) and Ahriman (Angra Mainyu or the evil one) are engaged in a conflict for nine thousand years, divided into three periods of three thousand each. Actually, Ohrmazd is supreme in omniscience and goodness, and unrivalled in splendour, but allowed the conflict to take place, to arouse and affirm goodness in the hearts of those he had created. The period of nine thousand years of conflict was decided by Ohrmazd.
1. First three thousand years: Ohrmazd recited the sacred prayer, Ahuna Vairya, after which Ahriman retreated.
Creation: Ohrmazd created the divine beings, the Amesha Spentas, followed by the world, starting with the sky, then water, the earth, plants, animals and people. He produced the celestial sphere, the constellation stars, which were divided into twenty-eight divisions, and other stars. All would join in the battle against evil. He asked the consciousness and wisdom of people, as well as their guardian spirits (Farohars or Fravashis): ‘ Which seems to you most advantageous, when I shall present you to the world? That you shall contend in a bodily form with the fiend (druj) and the fiend shall perish, and in the end you will be created again perfect and immortal,…or that it will always be necessary to provide you protection from the destroyer?’ (2.10) Then the Farohars and Omniscient wisdom decided that evil could only be defeated for ever, if human beings fought against it in the world.
2. Next three thousand years: Ahriman began his battle against goodness, beauty, and life. Gayomard, the first of the human species, and Gayodad the primeval bull died from his assault, but from their essence the world was recreated and the mountains, seas, plants, animals and people came into being again. Evil still affected them, but at the end of this period the prophet Zarathushtra (Zoroaster) came to save the world. As people listened to him and followed his words, slowly good began to triumph over evil.
3. Final three thousand years: the struggle between good and evil continues, within each person, but inspired by the words of Zarathushtra, gradually good prevails. Then the renewal of existence, in total perfection (Frashokereti) takes place. Meanwhile the Saoshyant (messiah) and his helpers are also in the world to help in the struggle.
Perfection achieved
All who have died again come into existence in bodily form. The evil suffer for a period of time, but are finally purified. There is no eternal hell, they recognise their own misdeeds. The world becomes eternal, there is nothing more to be done.
Calculating the date of this perfection depends on the date of Zarathushtra. The earlier date assigned to him was 600 BCE. Now scholars feel it could be around 1200 BCE, or earlier. Three thousand years from this would almost correspond with Sri Yukteswar’s date for the beginning of the Dvapara Yuga. Alternatively, the great renewal of existence could actually be 2012, as Zarathushtra lived at the end of the last period, how long before the end, or when it actually ended, is not known.
Monday, December 21, 2009
Coffee in Costa Rica
In 1840 the government of Costa Rica ordered that all labourers building roads should be provided with a cup of coffee every day, to energise them.
In the 1940s a basic reading text for children stated, 'Coffee is good for me. I drink coffee every morning.'
Average Costa Rica coffee consumption per year: 3.9 kg; in USA, 4.2 kg.
In the 1940s a basic reading text for children stated, 'Coffee is good for me. I drink coffee every morning.'
Average Costa Rica coffee consumption per year: 3.9 kg; in USA, 4.2 kg.
Thursday, November 12, 2009
Rosshalde
Rosshalde by Hermann Hesse was first published in 1914.
The first few paragraphs lay out the theme of the book. Rosshalde was a sprawling and abandoned manor, bought by the artist Johann Veraguth ten years before the story begins. He renovated the place, and built a studio for himself a little away from the manor house. Gradually, he and his wife became estranged, and their two sons suffered. Johann added rooms to his studio, and began to live there. The elder boy, Albert, was sent to boarding school. The younger one, seven-year-old Pierre, lived in the manor house with his mother. Pierre was the bridge between the couple, adored by both, and moving with ease between the two different houses and terrains.
Johann spent most of his time painting, totally absorbed in his work. Yet his love for Pierre was as important, he was determined not to lose the affection of this child, as had happened with his elder son.
One day, and old friend of Johann’s, Otto, comes on a visit. Otto's visit gradually brings about changes in the family. He persuades Johann to leave his unhappy family situation and join him abroad. But before his departure tragedy strikes the family, and the one they love the most, Pierre.
Here Hesse looks at the intricacies of family relationships, and explores the mind of an artist. True to life, there are no happy endings; each person has to find their own answers and their reasons for living.
The first few paragraphs lay out the theme of the book. Rosshalde was a sprawling and abandoned manor, bought by the artist Johann Veraguth ten years before the story begins. He renovated the place, and built a studio for himself a little away from the manor house. Gradually, he and his wife became estranged, and their two sons suffered. Johann added rooms to his studio, and began to live there. The elder boy, Albert, was sent to boarding school. The younger one, seven-year-old Pierre, lived in the manor house with his mother. Pierre was the bridge between the couple, adored by both, and moving with ease between the two different houses and terrains.
Johann spent most of his time painting, totally absorbed in his work. Yet his love for Pierre was as important, he was determined not to lose the affection of this child, as had happened with his elder son.
One day, and old friend of Johann’s, Otto, comes on a visit. Otto's visit gradually brings about changes in the family. He persuades Johann to leave his unhappy family situation and join him abroad. But before his departure tragedy strikes the family, and the one they love the most, Pierre.
Here Hesse looks at the intricacies of family relationships, and explores the mind of an artist. True to life, there are no happy endings; each person has to find their own answers and their reasons for living.
Sunday, April 12, 2009
Knulp
Knulp by Hermann Hesse was first published in German in 1915 during the first World War.
Knulp has three integrated stories. The first is narrated by Knulp himself. He is a wanderer, with no steady job or income, no wife, though he reveals that he does have a child, one whom he can never meet. He has no fixed abode, and walks or travels from one place to another. Yet he likes to dress well, to look neat and presentable, is a good dancer and singer, and can whistle a good tune. He writes poems, has his own ethics, and a soft corner in his heart, specially for women. But above all he values his freedom and space.
Knulp has been ill, and now on a cold and windy night, he reaches the house of his friend Emil Rothfuss, who welcomes him, and offers him food and shelter. Rothfuss has recently married, and after a few days rest there, Knulp moves on. He is unhappy as Rothfuss’s wife desires him, and once again rejoices in his own freedom from the pretences of family life. Before leaving he befriends a lonely young maid, who has recently been employed in a house next door, takes her dancing one night, and through the brief friendship, makes her forget her loneliness for a while.
The second story is by a fellow wanderer, who reveals some other aspects of Knulp, who was always fastiduous in his habits, and did not like to drink much, or be in the company of those who did. After a brief period of travelling together, Knulp quietly left his travelling companion, after the latter drank too much one night.
In the third story, Knulp, though only forty years old, has consumption and is dying. Still travelling on the road, he meets a doctor friend, who takes him to his house, gives him food and shelter, and finds him a place in a hospital, with the hope that he could possibly be cured there. Knulp knows that he cannot be cured, but agrees to everything. He only requests that he be sent to a hospital in his hometown of Gerbersau, a place he longs to see again before he dies.
After reaching Gerbersau he does not go to the hospital, instead visiting the places familiar to him, recreating the ‘mysterious days of his boyhood’, when life was full of potential. His illness is consuming him, and he climbs a hill knowing his end is near. The winter sets in, and he thinks of going to the hospital, but finally does not do so. A snowstorm begins, and as he begins to lose consciousness his past flows before him, and he feels he is having a conversation with God. ‘He was not afraid; he knew that God can do us no harm.’ But, he wonders, couldn’t he have lived differently? Was there a certain point in time when he could have chosen a less futile direction? But God assured him that everything he had done, the way his whole life had been, was fine.
‘ “Look”, said God. “I wanted you the way you are and no different. You were a wanderer in my name and wherever you went you brought the settled folk a little homesickness for freedom.” ’
And soon, life was over for Knulp. ‘He felt the snow lying heavily on his hands, and wanted to shake it off, but the desire to sleep had grown stronger than any other desire.’
Knulp has three integrated stories. The first is narrated by Knulp himself. He is a wanderer, with no steady job or income, no wife, though he reveals that he does have a child, one whom he can never meet. He has no fixed abode, and walks or travels from one place to another. Yet he likes to dress well, to look neat and presentable, is a good dancer and singer, and can whistle a good tune. He writes poems, has his own ethics, and a soft corner in his heart, specially for women. But above all he values his freedom and space.
Knulp has been ill, and now on a cold and windy night, he reaches the house of his friend Emil Rothfuss, who welcomes him, and offers him food and shelter. Rothfuss has recently married, and after a few days rest there, Knulp moves on. He is unhappy as Rothfuss’s wife desires him, and once again rejoices in his own freedom from the pretences of family life. Before leaving he befriends a lonely young maid, who has recently been employed in a house next door, takes her dancing one night, and through the brief friendship, makes her forget her loneliness for a while.
The second story is by a fellow wanderer, who reveals some other aspects of Knulp, who was always fastiduous in his habits, and did not like to drink much, or be in the company of those who did. After a brief period of travelling together, Knulp quietly left his travelling companion, after the latter drank too much one night.
In the third story, Knulp, though only forty years old, has consumption and is dying. Still travelling on the road, he meets a doctor friend, who takes him to his house, gives him food and shelter, and finds him a place in a hospital, with the hope that he could possibly be cured there. Knulp knows that he cannot be cured, but agrees to everything. He only requests that he be sent to a hospital in his hometown of Gerbersau, a place he longs to see again before he dies.
After reaching Gerbersau he does not go to the hospital, instead visiting the places familiar to him, recreating the ‘mysterious days of his boyhood’, when life was full of potential. His illness is consuming him, and he climbs a hill knowing his end is near. The winter sets in, and he thinks of going to the hospital, but finally does not do so. A snowstorm begins, and as he begins to lose consciousness his past flows before him, and he feels he is having a conversation with God. ‘He was not afraid; he knew that God can do us no harm.’ But, he wonders, couldn’t he have lived differently? Was there a certain point in time when he could have chosen a less futile direction? But God assured him that everything he had done, the way his whole life had been, was fine.
‘ “Look”, said God. “I wanted you the way you are and no different. You were a wanderer in my name and wherever you went you brought the settled folk a little homesickness for freedom.” ’
And soon, life was over for Knulp. ‘He felt the snow lying heavily on his hands, and wanted to shake it off, but the desire to sleep had grown stronger than any other desire.’
Friday, April 10, 2009
Hermann Hesse, A brief biography
A Nobel prize winner, and a great writer whose works are imbued with philosophy, Hermann Hesse was the son of a Protestant Pastor and missionary. Born in 1877 in Wurttemburg, Germany, his books, both fiction and non-fiction represent his thoughts on society in his time. Rejecting academics, Hesse worked as a bookseller, antique dealer and mechanic. Peter Camenzind, his first novel was published in 1904, and after this he devoted his life to writing. In 1919 he moved to Switzerland in a protest against German militarism. There he continued to write, and his other books include Knulp, Rosshalde, Klingsor’s Last Summer, Steppenwolf, Narcissus and Goldmund, Gertrude, Siddhartha, several short stories, and his Nobel award-winning book, Magister Ludi, often translated with the title, The Glass Bead Game. His non-fiction includes If the War Goes On, and several essays and autobiographical writings.
In all his books Hesse emphasises freedom from convention, an exploration of ideas, and a different way of thinking.
Hesse died in 1962.
In all his books Hesse emphasises freedom from convention, an exploration of ideas, and a different way of thinking.
Hesse died in 1962.
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