The Pre-requisites for Existential Experiences: Space-Time Continuum, Causation, Observation & Motion

Life can be sensed only through activity. No activity indicates the absence of life. The three basic prerequisites for activity to take place are Space, Time and Causation. There is a fourth critical factor for the perception and registration of activity which has even been emphasized by modern physics is that of Observation. Without any observation the occurrence of ‘the activity cannot be known at all. The dimensions of Space, Time, Causation and Observation that together facilitate the process of experiencing Existence - as Life, in the way it happens - are being analyzed in this article.

SPACE

Space is the expanse or room around any reference point or around an observer whether occupied or unoccupied which-is or can-be, freely available for movement in any direction. Geometry describes Space in three dimensions viz. length, breadth and height whereas in terms of directions it has six dimensions viz. North, East, South, West, Above and Below. In Indian Astrology, Space has been directionally considered to be ten dimensional, namely Uttar (north), Ishaan (north-east), Poorva (east), Agni (south-east), Dakshin (south), Nairiti (south-west), Pashchim (west), Vayavya (north-west), Aakaash (upwards or above) and Paataal (downwards or below).

All things that exist in this universe exist-in and occupy space. Similarly all things that move in this universe do so in space alone. Without space there can be no existence or movement nor any activity. In other words one of the basic requirements for the play of life to happen in this universe is the Element of Space.

Modern science considers Space at the cosmic level to be ever expanding. Right from the big bang moment, space has rapidly expanded and is expanding continuously. Some scientists have likened space to an air balloon which expands all around as more and more air gets filled in the balloon however it has been found to be too simplistic and far from the true nature of space. It is generally presumed that space is homogenous and uniform throughout and can be mapped entirely by applying the Cartesian coordinates which is termed as the Galilean view but scientists such as Einstein and others who have studied space after him have found space to be non-uniform with its behavior and coordinates varying depending on the unique position of a ‘locality in space’. However the Galilean view holds true at the boundaries of space. Thus space can be visualized as a large container with standard Galilean properties on its surface and which ‘contains’ all entities of the universe within; however space also plays a part in the construction of all universal entities which gives it a special character in the vicinity of the location of each unique entity. In short, Space can be said to be a complex element which has yet to be fully deciphered in its true nature.

In Hindu philosophy the universe has been considered to have been created out of five elements. One of the five elements is the element of Space. In fact the pride of place in the order of importance and criticality has been assigned to the element of Space because Space houses the other four elements which are Air, Water, Fire and the Earth. Space called Kshitija in Sanskrit represents Sound denoted by the sacred sound of ‘Aum’ represented by the sacred symbol shown below :

Out of the five sensory perceptions, Space representing Sound is perceived through the Ears. Being the one critical element for existence to happen, Space is also identified as the ‘Principle’ of existence and is considered to be the closest approximation of Brahman (the potential or Infinity) and thus it is taken to be sacred for which reason all mantras in Hindu religious rituals begin with the sound Aum.

Note: The symbol of AUM has five segments viz. the three semi-circular limbs that are joined at the centre and the over-riding ‘chandra-bindu’ (representing the sound syllable called Pranav) that rests on the outwardly extended third limb. The chandra-bindu sign itself consists of an arc holding a dot on top making in all five segments. The three limbs represent the three geometric dimensions of Space; the three dimensions of eternal Time i.e. the past, present and future; the three states of ‘experiencing’ in life i.e. the waking state, the dream state and the deep sleep state as well as the three concurrent bodies of living beings i.e. the sthool sharira (physical body), the sookshma sharira (the subtle body) and the kaaran Sharira (the causal body). The chandra-bindu represents the Life principle wherein the dot holding arc represents Matter and the Dot itself represents the Spirit or Consciousness. AUM therefore represents the Life as it is experienced in the Space-Time continuum. In this way the symbol AUM represents Existence as a whole and that is why it is held so sacred by the Hindus.

TIME

Time is the notional experience of duration(s) marked by the irreversible continuous progression of successive Events in Existence from a reference point in the Past, through the Present, extrapolated into the Future counted or measured in terms of standard or relative intervals either subjectively by one observer; or else objectively by one or more observers with accepted preset standards / norms for observation and measurement.

The past, present and future can be either subjectively assigned nomenclature in a relative sense to the temporal and arbitrary considerations of the observer as notional experiences or in terms of measurable quantities of some standard units such as years, months, days, hours, minutes or seconds; Or else the past, present or future can be objectively assigned nomenclature through accepted preset norms of observation and measurement by one or more observers as per agreed relative notional experiences or in terms of measurable quantities of some standard units such as years, months or days etc.

Let us take an example to illustrate the foregoing definition of Time. A person states: “I am having tooth ache since some time which continues till now. I consulted a doctor who gave medicine and said it will go away soon.” In this case the event is tooth ache and the observer is the person experiencing it. He has been experiencing it since some time which is the notional reference point in the past from where the subjective observation started. It has been present in every successive ‘now’ since then and has irreversibly progressed in the intervening time interval till the present ‘now’. The interval / duration since the event was first observed by the subject (observer) till now is the experiential time that has passed, being expressed in relative terms as ‘since some time’ which is an arbitrary subjective expression of the observer. Further the assurance of the doctor ‘will go away soon’ is an extrapolation in to the future when the event is likely to pass out of the observer’s experience. The expression ‘soon’ also falls in the category of ‘arbitrary subjective’ expression. Thus the remarks of the observer in respect of the time durations expressed as ‘since some time’ (historical time) and ‘will go away soon’ (futuristic time) are arbitrary, subjective and relative in nature. Suppose the person had stated: “I am having tooth ache since ten days which continues till now. I consulted a doctor who gave medicine and said it will go away in two days.” There is a basic difference in the two statements; since both the historical and the futuristic dimensions of time are no more arbitrary and relative in nature being expressed in terms of standard units of time measurement (as days) however the assignment of time duration continues to be subjective being in the realm of the observer’s own experience alone.

As per the foregoing explanation of Time, it may appear that time is linear in nature however it is only as linear in nature as is the experience of the world being flat when one is walking on the road knowing full well that the globe is actually spherical. It is quite like the small arc on the circumference of a circle with a very large diameter which appears almost like a straight line. Time is actually cyclical in nature but the time-cycles of nature are quite large hence in the short run of our day to day experiences Time gets experienced as being linear. It can be argued that if time is cyclical then it should retrace its original path, howsoever large the cycle may be, but the experience is otherwise, since the time that has once passed is never known to have repeated itself. It is true that time once passed never retraces its original path from wherever it is measured however that would be the case if it was circular in nature. Time is cyclical as stated earlier but it is not circular otherwise it would retrace itself. It does not happen that way because time exists in three-dimensional space and the circle exists in two dimensions. Therefore time is cyclical as in a Spiral wherein the repetition of cycles happens continuously in the third dimension whereby there is never ever any retracing of the path taken earlier.

Time forms the component basis for the comparison and measurement of other dimensions of a phenomenon such as speed, span or rate of change etc as in Astronomy, Economics or Physics etc. It is useful in sequencing or planning of events such as for navigation or for recording conscious experiences of which History is an example. It is referred to as the fourth dimension on the Space-Time continuum along with the three dimensions of Space. The Newtonian view of Time as an essential dimension of the universal structure independent of events but in which events occur sequentially, called the Realist view has long been shelved in favor of the Leibnizian and Kant’s view that Time is neither a physical entity that ‘flows’ nor a ‘container’ through which events and objects move. It is not a thing that can be quantified or measured instead it is a notional structure within which human beings sequence and compare events.

Since our birth we get so conditioned by the clock-time in our day to day living that our understanding of time revolves around the clock time only. The clock time is Relative Time quite different from Real Time and the Absolute Time. In reality there is no fixed physical entity called Time. It exists in perception and therefore only in the mind. It is actually an interval or the duration between two reference points of experience (events) that is measured as time which can be expressed in relative terms or in terms of standard units as already explained. The clock time measures the duration or interval in standard units. The standard unit of the clock time is the Second in the internationally accepted standard measurement systems whether in the FPS system or in the MKS system. The letter ‘S’ in both systems stands for the basic unit of time – the Second. The measurement unit of time i.e. the second has been standardized as the duration of 919, 26, 31770 periods of the radiation corresponding to the transition between the two hyperfine levels of the ground state of the  Caesium-133 atom at rest at a temperature of 0 deg. K. The astronomical definition of the second has been 1/ 24 x 60 x 60 of a day i.e. 0.00001157407^th part of a day. The astronomical definition of the second was shelved in favor of a more scientifically accurate definition since the length of the day could vary during observations as per location and time. That the ancients were very well aware of the concept of time is obvious from the term ‘second’ being used to name the unit of time. They knew that time can be experienced only when there is a second event following the first event otherwise there is no experience of time; that in all probability may be the reason why they named the unit of time as the ‘second’. The clock time is Relative time as it is standardized in relation to some well defined astronomical or atomic event in the universe and it does not have any locus standi of its own. Real Time is an expression for the ‘immediate and now’ and is used in the context of responsiveness of a system or an observer for registering an event as soon as it occurs or for reacting to the exigency immediately. It has no relation to the clock time or to the standard units of time.

The Absolute time is a concept that was first introduced by Newton, who defined it as the independent aspect of objective reality. According to him, absolute time exists independent of an observer and progresses at a constant pace throughout. He believed that absolute time was imperceptible which could be only understood mathematically. He held the view that the human beings could only perceive relative time based on the measurement of perceivable objects in motion such as the Sun and the Moon.

Newton’s view is the scientific view and understanding of absolute time. However the Hindu’s have closely studied time from antiquity. The Rig Veda has references to Kaal (time) and has well defined references to both the relative and the absolute time. The Hindu way of assigning symbols and deities to all universal concepts applied to the concepts of time as well. Whereas Mahaa-Kaal is associated with absolute time, the deity Kaal-Bhairava is associated with the relative time. In Hinduism absolute time (Mahaa-Kaal) has been defined as an aspect of the Supreme Consciousness – the Shiva tattwa. The un-manifested universe exists in absolute time. Only when the manifestation of the universe takes place does the relative time come into play. In other words the stillness in which the manifested universe recedes at the time of Pralaya (dissolution of the universe into potential energy) is the immeasurable and unperceivable absolute time. In this way the universe stays in the womb of stillness or absolute time (Mahaa-Kaal) till it manifests out of stillness in the Kinetic form as the splendorous manifested universe and is thereafter guided by relative time - Kaal-Bhairava. In this way the relative time is a subset of the absolute time. The duration of the manifestation of the dynamic universe between its emergence from the womb of absolute time until its dissolution back into the womb of absolute time is the domain of relative time i.e. the Kaal-Bhairava. The manifested universal form is a form of kinetic energy which is deified in Hinduism as Shakti (Energy), as a female form or as Devi (female deity). This is why there is a Kaal-Bhairava temple on the outskirts in close proximity of every ancient Hindu Devi temple. A pilgrimage to any such Devi temple is considered to be incomplete without paying respects to the Kaal-Bhairava temple guarding the Devi temple. The principle behind this order of Devi temples highlights that the manifested universe is bound and protected by relative time – Kaal-Bhairava. Yet another interesting fact about the Hindu understanding of time has been deified and coded in the location of the only temple dedicated to absolute time or Mahaa-Kaal in India located at Ujjain. In ancient India Ujjain was taken to be the zero point for the measurement of standard time somewhat like what Greenwich is today. Recent studies have revealed that the natural zero point the (geodetic datum) for the GPS navigation system for the Everest ellipsoid applicable to the Indian sub-continent falls close to Ujjain and probably would have been at the temple’s location itself when the temple of Mahaa-Kaal was built, from where it has shifted due to the continuous flattening of the Mount Everest.

The unperceivable and immeasurable absolute time (Mahaa-Kaal) is all that is. As and when the universe manifests out of the womb of nothingness, the big bang moment, the relative time begins in the play of Creation. With the manifestation of the universe emerges Space within which the dynamics of experiential existence happens. Thus space, like relative time, too is a product of absolute time and it can be conceptually taken to be hemmed in between absolute time and the relative time: Absolute time - Space - Relative Time. At the time of the dissolution of the manifested universe back into nothingness (Pralaya), the big crunch moment, the relative time and space lose their existence as they get absorbed into the absolute time. In this manner the cycle of unmanifest to manifest universe back to the unmanifest is repeated eternally which has been propounded by scientists as the String theory. The present subjective experience of existence for every living being happens in real time. Thus each ‘Now’ of our experience is the still picture of ‘our world’ in real time and all such stills together form the present picture of the universe in the ‘Now’ i.e. in real time which is also the concept of another scientific theory of the universal phenomenon called the Platonia model of the universe. Thus real time is a subset of the relative time.

Suffice it to say that time is the essence of all that is manifest as well as that which is unmanifest. Thus absolute time is Omnipresent which manifests as relative time when experienced with respect to intervals between successive events and which takes the form of real time in the closest approximation of the present as ‘now’. The entire play of the manifested universe happens within the three dimensional space and the realm of relative time which is together referred to as the Spatiotemporal frame or the Space-Time continuum that forms the four-dimensional framework for all experiences.

CAUSATION

Having established the framework for experiences in life in terms of space and time dimensions as the space-time continuum the question arises: ‘Why do events happen or actions are carried out?’ Newton’s first law of motion states ‘Every object persists in its state of rest or uniform motion in a straight line unless it is compelled to change that state by forces impressed on it.’ This law explains that any change in a given situation occurs whenever there is a causation affecting that change. It follows therefore that whatever happens in the universe is an effect of some preceding cause. Since events keep on happening all the time, it can be easily inferred that each and every effect becomes a cause for subsequent effects. It shall be an overly simplistic understanding that an effect can be the result of one cause alone. Even a surface level analysis would establish more than one cause for any effect. It is however possible that the apparent role being played by one of the causes to an effect may seem to be most critical for the occurrence of the effect which in most cases is a subjective assessment. Thus it can be stated that every event is an effect of a set of causes and that the same event together with other such events / effects becomes the cause for other events or effects. In other words every event has a dual nature; one of being an effect and the other of being the cause. In this way every event that happens has a twofold role wherein the first role is that of an effect in the current scenario and the second role is in becoming a cause for another effect for another scenario. This fundamental principle forms the bedrock of the classical Theory of Cause and Effect. It follows from the foregoing that no effect can precede its cause / causes and similarly there cannot be an effect without a cause. In other words if there is an effect, the fact of the existence of atleast one cause for the effect is an undeniable reality.

In his Theory of Causality, Aristotle identified four types of causes for all events that happen in the universal phenomenon including actions carried by living beings. These four types of causes were termed by him as:

Material causes – ‘that out of which’ the effect happens;

Formal causes – ‘that which leads to a specific form or shape’;

Efficient causes – ‘the primary influence that brings about the change from the existing state’;

Teleological causes – ‘the final objective or the end for the sake of which some action was carried out’.

The above classification of causality presupposes the ‘presence’ of the causes that lead to the effect however it does not consider the fact that even the ‘absence’ of something(s) can be the cause of an effect. Those causes that create the effect due to their presence are called the Immanent causes whereas those factors which lead to an effect due to their absence are called Transcendent causes. Another aspect of causation which needs to be pointed out relates to the fact that sometimes what appears to be a cause for some effect may not be the real cause but actually it is something subtler which is latent within the apparent cause that is responsible for the effect. Such latent causes are called the ‘Fine grain’ causes.

The following example explains the categorization of causes:

A clay molder has created dolls of clay for selling in the market. In this case the clay used for making the dolls is the material cause, the dolls’ shape and form is the formal cause, the molder himself is the efficient cause and the selling of the dolls in the market is the teleological cause. The role played by these four causes is relatable to their being present in the event hence these are immanent causes however this whole process could get facilitated by the absence of rain hence the rain becomes the transcendental cause for the event to take place. The clay molder appears to be the efficient cause on the surface but the real efficient cause is his molding skill which is latent in his being the molder thus by the previous definition the molding skill is the fine-grain cause for the event.

The classification of causality or causation as described in the foregoing are all confined to the macro level observations and perceptions only. Causation at the atomic and sub-atomic levels as defined by modern physics follow an entirely different set of rules which is not the concern of the present narration.

It follows from the foregoing description of causality that for any event or action to take place within the dynamic universal phenomenon there is a fifth necessary prerequisite in addition to the four dimensions of the spatiotemporal frame or the space-time continuum that needs to be fulfilled which is the dimension of Causation. Thus an action or an event occurs in three dimensions of space, within the dimension of relative time as a consequence of some causation.

OBSERVATION

How can it be known whether an event happened or did not happen; Or whether something is present or absent in a given spatiotemporal setting? The simplest and the surest way for a deterministic conclusion to answer such a question can only happen through Observation. An event can be said to have occurred, if and only if, it has been observed by an observer. Such an observation can be direct or indirect. The direct observation is the observation made through one’s own sensory perception whereas the same becomes indirect for another agency to which such an observation is conveyed or reported for perusal. An example of the direct observation is the watching of a sports event in the field whereas listening to its commentary on the radio is an example of indirect observation. An observation can be qualitative when it is for the purpose for determining the occurrence of an event or it can be quantitative when it is for measuring or quantifying the observed phenomenon or an aspect thereof; however some of the observations can very well serve both - the qualitative and the quantitative objectives.

Observations can be identifiable or alien. An identifiable observation is one that falls within the realm of existing knowledge of the observer; in other words the observer carries the memory of a similar or identical observation made earlier, be it direct or indirect; On the contrary an alien observation is the one which does not belong to the realm of previous knowledge of the observer. The best example of an alien observation is when we encounter a word the meaning of which is not known to us.

Sometimes observations of the cause(s) lead to an assumption on the basis of past experiences that a certain effect is most likely to follow or shall certainly follow. In such cases the effect itself has not been observed but is presumed to have been observed. Such presumed observations can be termed as derivable observations. Derivable observations remain in the domain of uncertainty till confirmed by subsequent direct or indirect observations. Derivable observations have an important role to play in planning and allocation of resources.

Needless to say, the observer is a necessary element in the process of observation. The reality of an event cannot get established without observation, therefore it follows that an observer is necessary to establish the occurrence of an event. This observer can be a part of the phenomenon being observed or he may remain outside it; for example, the participant in a sports event is very much within the phenomenon while observing the event whereas the spectator is outside the phenomenon while observing the same. All observations are subjective in nature and therefore get influenced or colored by the prejudices and biases of the individual observer. Moreover all observations take place through the sense perceptions of some observer and since the senses of each individual have varying degrees of efficiency and effectiveness due to unique limitations of the individual’s sense organs, the observations too get influenced subjectively in each case. The spatiotemporal factors including relativity also play an important role in the quality of observations made by an observer.

Whether the observations are direct or indirect; qualifying or quantifying; accurate, biased or derivable in nature, there cannot be any denial of the reality that it is the fact of observation that finally establishes the existence of any entity or of the happening of any event in this universe. In other words all experiences are but observations in the spatiotemporal framework (space-time continuum) occurring as a consequence to some causation. 

MOTION

Motion has been defined as a change in position of an object over time. It is usually described in terms of displacement, distance, velocity, acceleration, speed and time. Generally motion signifies a continuous state of change in the position of an entity with respect to some frame of reference but since there can never be an absolute frame of reference, all observations of motion are relative in nature e.g. the observed motion of planets from earth are relative to the motion of the earth. Even if something appears to be stationary in the relative sense, it only signifies that the thing being observed is moving at the same speed as the reference frame itself and its apparent stationary status is not factual. In this sense everything in the universe is actually in motion. The earth is encircling the Sun at approx. 30 kms./sec. while the Sun itself is moving at approx. 200 kms./sec. and our galaxy= the Milky Way- is moving at approx. 600 kms./sec. It can thus be seen that every observation of motion can only be relative, whichever be the reference frame.

The dynamics of the universal phenomenon is always a consequence of ‘energy exchanges’ in varying time cycles however always maintaining the universal reality of ‘conservation of energy’. Whenever an exchange of energy occurs, there is motion and activity. The visible universe is observed as ‘a snapshot frozen in a moment of time’, although it actually consists of all its constituent entities in continuous motion.

The obvious question that arises at this juncture is: Why is the whole universe dynamic in nature? The answer to the question lies in the fact that the total cosmic energy transforms itself from the potential state of nothingness into the kinetic state when the universe manifests; however the total cosmic energy remains conserved in both the states. The cause for the repetitive manifestation and annihilation of the material vesture of the universe is to maintain the equilibrium of the two energy states on an eternal time scale. The manifested universe is a kinetic energy state which is identified by its inherent dynamism only. Therefore it is an essential necessity of the universe to maintain its dynamic character. This dynamism permeates all aspects and dimensions of universal existence in the form of motion and activity. This explains the fact as to why all phenomena of the universe, right from the largest galaxies to the tiniest subatomic particles, are in motion all the time. Life on earth both at the mundane level as well as at the individual level is experienced in a dynamic state in varying time cycles whether experienced as changes in seasons, as day and night, as blood circulation, as the beating heart, as growth and decay or as birth and death. These dynamic existential experiences of all living beings are consequences of the dynamics of the universal phenomenon as explained in the foregoing narration. Motion in the universe is what heart beat is in a living being. In short motion is Life itself.

There are five basic types of identifiable motions which may appear as the fundamental building blocks of all activity. These are:

      1. Linear motion which is the movement or progress in any single direction e.g. the flight of an arrow.
2.   Rotary motion which is a circular movement either on a circular or a spiral path e.g. the motion of the wheel;
3.      Oscillating motion which is a swinging motion from one end to another on a fixed path e.g. the motion of a clock pendulum.
4.  Reciprocatory motion which is the repetitive forward and backward movement e.g. the movement of the saw.
5. Random motion which does not follow any pattern in movement e.g. the flight of a bird.

Motion is fundamental to all activities and as described in the foregoing paragraphs occurs within the six-dimensional reference frame of the Space-Time continuum, Causation and Observation.

The three motions of Earth: Like all other entities in the universe our own planet Earth is always in motion which obviously affects life on earth. There are three distinctly identifiable motions of the planet Earth which are being described here-in-after:

Rotation around its Axis: The Earth spins on its axis from West to East (counter-clockwise). It takes the Earth 23 hours, 56 minutes, and 4.09 seconds to complete one full turn. Day and night are produced by the rotation of the Earth. The speed of rotation at any point upon the equator is at the rate of approximately 1,038 miles per hour, decreasing to zero at the poles.

Revolution around the Sun: While the Earth is spinning on its axis, it is revolving around the Sun in a counter-clockwise direction. It takes the Earth one full year to complete one full revolution around the Sun. This path is known as the Earth's orbit which is elliptical and very nearly a circle. The mean distance of the Earth from the Sun is about 93 million miles and the distance varies by 3 million miles, forming a slightly oval (elliptical) path.

The revolution of the Earth around the Sun traverses a distance of 595 million miles in 365 days, 6 hours, 9 minutes and 9.5 seconds. This means a speed of 18 miles a second (or 66,000 miles per hour) while at the same time rotating once each (approx.) twenty-four hours.

The wobbling motion of the earth around its polar axis: This effect is called Precession and one full turn lasts almost 26000 years. The effect of this motion of earth is not generally perceivable even in a life time however it is an important factor for the purposes of Astrology particularly Indian astrology.

THE COSMOS AND ASTROLOGY

  

One of the most intriguing mysteries that have challenged human thinking has always been ‘the reality’ about the coming into being of this vast and fascinating Cosmos (Universe). From the earliest humans who wandered on this earth to the modern scientist, the exploration of the universe has been an important engagement. In the beginning this exploration was dictated by the senses of hunger and security whereas today the search goes on for a multitude of reasons which still fall in the two basic causative compulsions i.e. the need to find more and more resources for sustenance of the present day human existence and the need for securing human existence against all odds. Almost all such exploratory efforts have either begun-with or have led-to the same questions as to ‘Why’ and ‘How’ did this universe come into existence. These questions have almost always been followed up by the question ‘Who’, if at-all there-is or there-was any such being, facilitated its creation. Innumerable thinkers, scholars, philosophers and scientists have dealt with these questions and have provided various hypothesis and models for establishing / explaining the Process and the Event of the creation of our universe. However in that quest, a tremendous wealth  of knowledge ranging from the extreme frontiers of space up to the smallest of the building blocks of this dynamic phenomenon (the universe) have been revealed even though the truth still remains elusive - as far away as at any time before.

The scientific hypothesis for the creation of the Cosmos:

There have been multiple theories propagated by scientists from time to time pronouncing the most plausible explanations regarding the manifestation of the cosmos. The challenge for scientists emanated from the traditional theological view of the universe being an eternal entity created by God. The dual dimensions of ‘Eternity’ and ‘Creation at some point in time’ are mutually incongruous. The Newtonian model of the universe gave way to the Einsteinian model which was further modified by developments of Quantum physics and the findings by Hubble in the 1920s which ultimately led to the Steady state model of the universe proposed by Boldi, Gold & Hoyle in 1948. A parallel theory also came up about the same time as proposed by Georges Lemaitre in the 1950s which later became more popular as the Big Bang theory of cosmic evolution with the contributions of Stephan Hawking et al. The big bang theory too has outlived its sanctity as the most perfect explanation of the manifestation of the universe. There are newer theories as more and more research based on new data is being carried out. Some of the recent theories are the Cyclical theory of Steinhard and Turok, the String theory of Schwarz and Sherk, the Multiverse model of Carroll and the Platonia model of Barbour. The scientists’ quest goes on but the last word on the scientific premise regarding the manifestation of the universe remains to be spoken.

The universe exists and functions as a Cosmic System:

The universe howsoever it came into being is an orderly phenomenon which behaves in accordance with a law or a set of laws which has / have remained unchanged since eternity or for the entire history of the existence of the universe. This qualifies the universe to be called a cosmic system and not a haphazard or chaotic entity. This orderly behavior of the universe is guided by the irrevocable underlying principle or set of principles called the Universal Law. The universal law has the following features which define and describe its intrinsic nature and character:

1.       The universal law is omnipresent—indicating thereby its ‘being’ present in every aspect of existence /  phenomena of the universe at all times;

2.       The universal law has to be complied with—that is to say that it is unavoidable and its application is without any exception whatsoever at any time without prejudice of circumstances or consequences;

3.       The universal law is all-pervasive – in other words it applies to and permeates each and every domain or subset of the universe whether static or dynamic both at the macro and the micro levels at all times;

4.       The universal law is immutable--  that is to say that its nature and character remain unchangeable  for / under any or all conditions irrespective of the time dimension;

5.       The universal law is homogenous—which means that it affects every part / aspect of the universe identically, uniformly and symmetrically;

6.       The Universal law is uncaused—which indicates that  it does not originate / result from some other phenomena within or without the universe i.e. it has been existing as long as the universe has existed;

7.       The universal law conserves—meaning thereby that it neither adds nor destroys but only transforms the state of existence thereby conserving the existence itself;

8.       The universal law is reversible—which indicates that it can work in the reverse direction in time even though time dimension itself is irreversible thereby proportionately and uniformly undoing the consequences previously caused;

9.       The universal law can appear / express differently in different domains—this reconciles the apparent variability of different laws applicable in different domains as such domain-specific laws e.g. as the laws of motion in physics, the laws of chemical reactions in chemistry or the laws of planetary motion in astronomy.

The universe is made up of inter-connected and inter-dependent mass-energy structures which we commonly identify as matter. Matter exists in one of its many forms in a state of conditional (dynamic) equilibrium however this equilibrium changes to a renewed conditional (dynamic) equilibrium under the influence of some external ‘force-field’ which causes matter to change form. Even though the forms of matter change from one state of equilibrium to another under the influence of the force-field, the total quantum of energy is conserved as the mass-energy content may proportionately reconfigure itself as per the fundamental equation – E= M* C²  . Since mass M and energy E are interchangeable entities, it can be safely derived that Energy is the more fundamental of the two. Thus ‘at all times the total Energy is conserved in this universe’ which is the most fundamental law of this universe. All other laws, be it the laws of physics, chemistry, thermodynamics, astronomy etc. can be reduced to this one fundamental law of the universe. In effect all processes governed by any law of nature are but energy exchanges wherein the total mass-energy is conserved. This fundamental law possesses all the above stated nine properties. There is an important corollary to the universal law that is ‘all universal processes are basically exchanges of energy’.

In the foregoing there is a mention of the ‘force-fields’ which can cause matter (mass-energy structures) to change form. There are four primary force-fields in the universe that cause all the universal processes to take place and these are listed below:

1.       The force of Gravity;

2.       The Electro-Magnetic force;

3.       The strong Nuclear force;

4.       The weak Nuclear force.

The above mentioned four basic forces are the tools of Nature which shape all the happenings in the universe whether in the short run or in the long run. These forces work singularly or in tandem as the case may be to create the ‘next’ scenario in universal Existence both at the macro and the micro levels however as stated earlier, throughout and at all stages the mass-energy content of the universe is conserved.

The scientific understanding of the universe may not have established the perfect theory to explain the origin of the cosmic system called the universe as yet but science has been able to identify the underlying principles that regulate its functioning with greater clarity. The limitation of the scientific process lies in the fact that it is concerned only with the material aspects of the cosmic system however the universe is not just mass-energy structure, there is another important dimension of the universe called Life which is not definable merely as a mass-energy structure. Life gives the spiritual dimension to the universe making it a ‘Spirit – Matter’ complex or a ‘Spirit – Matter’ system. It is Life that gives meaning to this universe and makes it into Existence. To put it simply ‘Matter defines the universe but it is Life that defines Existence’.

Any discussion about the universe therefore is incomplete unless its existence i.e. its spiritual dimension is taken into consideration. Even scientists are on the lookout for the elusive life principle which is referred to as the ‘God particle’ in scientific parlance. The elaborate CERN experiment being undertaken by scientists is a step in that direction. The spirit dimension of the universe has however been the focus of study in religions and philosophy since ages. Religion has looked upon the Spirit dimension of universal Existence in two parts, one part represented by the individual life and the other by God.

The concept of God has been the central theme around which religious philosophies have been developed. The objective of all religions has been to provide a paradigm to its followers for living a more inclusive, harmonious and rewarding life and not so much about the ‘why’ and ‘how’ of the manifestation of the universe except whenever necessary for the ‘reference and context’ of the religious narrative. The religious discourses put a stop to any deeper investigation of the ‘why and how’ by bringing in God as the sole factor to answer those questions. Probably because knowing the ‘why and how’ of the universe could have contributed little or nothing to the religious narrative. God was conceptualized as an omnipresent, omniscient and an omnipotent Being to accommodate all that could not be explained or answered. God also provided the necessary validity to the religious doctrines. God was credited to have authored the operating manual as Commandments which stated the correct way of life advocated by religion. The operating manual was also accompanied by the manual of Reward and Punishment to ensure the adherence of the followers on the correct (religious) path. To block any attempt by anyone to question the religious premise, a necessary element of Faith and Devotion was introduced within religion. Those who did not exhibit faith and devotion were exterminated and even punished. This ensured the unquestioned adherence to religion. History is replete with the stories of many revolutionary thinkers and scholars being punished or exterminated for questioning the religious / traditional narrative. When seen with the background of the nine necessary attributes of the ‘fundamental universal law’ described here-in-earlier, one would interestingly find that the description of God fulfills the criteria of the fundamental universal law. Thus God was / is the embodiment of the fundamental principle / law of the universe. Thus from Science to Belief, the basic fundamental principle for the manifestation and the functioning of this universal existence is identical in nature, whether as the fundamental law of the universe or as God.

The spiritual dimension of universal existence was also taken up by other thinkers and scholars who were less oriented only to finding the ‘correct way of existing’ in the universe but who wished to go deeper into its metaphysical aspects. They can be called the Spiritual Seekers of the answers to all questions about the universal manifestation and its existence. This brings into focus a third line of exploration of universal existence which is termed as Spirituality. Thus there is Science, there is Religion and there is Spirituality – all pursuing similar subjects however in distinctly differing ways and for different objectives.

Spirituality is the process of focusing on the human spirit also referred to as the inner being or the Inner-Self. This aspect of existence has been the key area of study and contemplation for the spiritualists all around the world but the oldest and the most profound spiritual philosophies have emerged in the eastern world particularly in India. From the earliest possible times since the humans evolved from their barbaric past into sophisticated thinking beings, the thinkers and scholars in India started investigating the spirit instead of matter alone. They believed that the universe was a homogenous entity - Yatha Brahmanda Tatha Pinda which means “as at the macro level so at the micro level”; thereby making the study of the microcosm as their key focus area for knowing the whole truth about the Existence. Moreover they placed the spirit above matter and linked the individual spiritual spark (Atman) to the totality of all such sparks into one whole spiritual entity (Paramatma) that enlivens the entire universal existence. They also believed that the Atman as well as the Paramatma were eternal, neither having a beginning nor an end. Paramatma should not be confused with God since God is defined in religion as a superior being whereas Paramatma is the total spirit of existence. The ancient Indian spiritualists hold the view that it is the mind that creates the world both at the micro and the macro levels and the mind is not Atman but gets energized or enlivened by the Atman; similarly the total spirit i.e. Paramatma enlivens the total mind called the Hiranyagarbha which enables the manifestation of the entirety of the universal existence. Often God (called Ishwara in Sanskrit) is used interchangeably with Paramatma by the Hindus but that is due to the close proximity of religion and spirituality all over the world. Spirituality is seldom seen as a distinct entity in common parlance. In many cases the thoughts and teachings of a spiritual master have been erroneously converted into a religion as happened in the case of Buddha’s teachings which have been made into Buddhism.

It is important to have clarity with regard to ‘the fundamental cosmic law’, defined by science, ‘God’ as conceptualized by religion and the ‘Paramatma’ as defined by the ancient Indian spiritualists; the three may appear to be synonymous but in fact they are very different from each other. In this way at the physical or the objective level the universe is bound by the fundamental cosmic law whereas at the existence or the subjective level God is seen as its creator and sustainer. At the spiritual level the Total (Cosmic) Spirit represented by the totality of the Life Principle defines the universal existence. Therefore the basic understanding of the Matter-Spirit conglomerate which defines universal existence is a fusion of the principles of the three streams of knowledge i.e. science dealing with the material dimension, spirituality dealing with the spirit dimension and religion dealing with the existential dimension. This fusion of knowledge leads to the visualization of the metaphysical reality of the universal existence as a Cosmic Being having the material vesture made out of the five elements – the solids, the liquids, the gases, the dark as well as the light energy and the space. The cosmic spirit enlivens this cosmic being making it into a dynamic phenomenon. The cosmic being encompasses and includes all other universal phenomena both sentient and insentient. In fact the cosmic spirit permeates all subsystems and entities making up the universal existence which makes their categorization as sentient and insentient, a superfluous one. Thus a rock and a human being are carrying some spark of the cosmic spirit, which probably enlivens them in entirely and uniquely different ways. This explains to some extent as to why the Hindu tradition of idol worship is not so much an aberration as it seems to be in the grosser understanding of the non-Hindus and the same holds true for the shamanic worship of hills, rivers and trees etc..

The sub-systems within the cosmic super-system are interconnected and inter-dependent hence a change in the orientation of one entity affects all others one way or the other, in the process reorienting the entire cosmic super-system to a new state. This reorientation keeps happening all the time much like the designs manifesting in a kaleidoscope after every rotation. Each new orientation in an instant is akin to a still picture of the universe in each ‘Now’ quite like the Platonia model proposed by Barbour. Even though the reorientation is unique at each stage it follows a pattern being a systemic process. The patterns are unique for each individual entity as well as for the totality of the universal existence. The dynamics of the patterns follow a cyclical path in varying time scales as is seen in the atomic structures at the micro level and in the planetary orbits at the macro level. The cycles of the totality of the cosmic system begin and end in the zero state thereby indicating the emergence of the universe from nothingness and its receding back into it much like the emergence of new galaxies from one of the black holes and getting sucked into another. This resembles the emergence of the universe and its annihilation by the processes of the big bang and big crunch. This cyclical process of emergence and annihilation of the universe coincide with the cyclical model of the universe proposed by Steinhard and Turok. The cycle repeats itself in the eternal time dimension forming a string of such events in line with the string theory enunciated by Schwarz and Sherk. All the theories of the universe’s manifestation therefore are relevant and complementary to each other.

From the foregoing it can be derived that the Cosmic Being enlivened by the Cosmic Spirit appears and disappears in time cycles which get eternally repeated. All through the process the enlivening Cosmic Spirit or the Life Principle remains unaffected as though the universe bursts forth from it and gets sucked back into it only to reemerge for a new beginning. In other words the existence of the cosmic being is finite whereas the cosmic spirit is eternal. Thus the universe incorporates both finitude and eternity thereby integrating the religious view of its creation at some point in time (by God) and the spiritualist’s view of the enlivening life principle – the cosmic spirit-- being eternal. This principle of appearance and disappearance is visible in all the sub-systems of the universe. Galaxies, stars, humans, animals, plants, mountains and rivers – all appear and disappear in time, albeit in varying time cycles.

The most obvious question that may arise at this stage would be – Why do the ‘appearance – disappearance’ dramas of the universe happen at all?

The universe is the greatest mystery which remains unresolved till date. Any explanation is only a hypothesis. One of the plausible answers to the above question is being attempted here-in by the author in all humility.

The fundamental cosmic law (described here-in-earlier) states that all happenings related to the universal phenomenon are but exchanges of energy wherein the total cosmic energy is conserved at all times. The manifestation of the universe and its disappearance into nothingness too are in accordance with the fundamental cosmic law. Thus the total cosmic energy transforms itself from the potential state of nothingness into the kinetic state when the universe manifests; however the total cosmic energy remains conserved in both the states. The cause for the repetitive manifestation and annihilation of the material vesture of the universe is to maintain the equilibrium of the two energy states on an eternal time scale. Potential energy cannot remain in the nothingness state forever otherwise it shall lose its potential to manifest itself thereby making it redundant hence it is necessary for the total cosmic energy to keep alternating itself between the two states i.e. between the nothingness state and the manifested state. The cosmic spirit however is eternal and remains unaffected by the alternations between the two energy states; it enlivens the manifestation as well as its dissolution into nothingness continuously and repetitively. That which appears and disappears therefore is only the material vesture of the universe and not the cosmic spirit at any time in the process of alternation. In other words it is only the cosmic being that appears and disappears during such alternations in cycles enlivened by the cosmic spirit for maintaining the process of energy exchanges and its conservation.

Moreover while the entities within the universe are interconnected and interdependent, not all entities affect the other entities in the same proportion and intensity. Such effect varies due to various variable determining factors which may be starkly evident or may be latent features in a process e.g. the constitution of USA may apparently be irrelevant for Indian citizens directly and obviously but it does affect Indian citizens in many ways, not starkly evident or obvious; and the intensity of any such effect shall also vary as per the context. The principle called the Pareto effect (the law of the vital few or the principle of factor sparsity} comes into play for empirical derivations. The Pareto effect states that for a system where a large number of variable factors determine an outcome, there exist a set of very few critical factors which largely determine the contours of the situation being studied. This rule is applicable to all the subsystems and entities of the universe. In other words, for any domain of study the critical factor(s) that directly and majorly affect(s) the patterns within the said domain can be identified empirically by observations carried out on a large number of cases spread over varying dimensions of time and space. In this manner, one or a set of variable factors can be identified for any domain of study within the universe, which can be applied for determining the outcomes for the studied domain that shall be:-

1.       Exhaustive in terms of covering the greatest range of possibilities within the studied domain; and

2.       Provide statistically accurate projections of the possiblilities for any changes in the values of such identified variable factors.

In fact all sciences that study any subset of the universal phenomena follow these principles. The application of the Pareto principle helps in economizing time, effort and resources without compromising the effectiveness and accuracy of a study.  

Indian Astrology is an ancient science that studies the happenings on earth in two distinct dimensions:-

1.       Happenings in the perceivable mundane world;

2.       Happenings in the life of a human being perceived as experiences in living.

Both these dimensions are studied by astrology within the boundaries of time and space. Astrology like any other science bases its study on the vital few variable factors that have been empirically identified to be most critical and exhaustive in determining accurate astrological outcomes. These important vital few variables constituting the basic matrix for the study of Indian Astrological system are:-

1.       The Zodiac that is the elliptical pathway of the planets, the Sun and the Moon in the geo-centric model of the solar system that stretches up to 9 degrees on either side of the Sun’s pathway as observed from the earth.

2.       The Rasis (zodiac sign) - the twelve hypothetical 30 degree angular segments of the elliptical geo-centric zodiac;

3.       The Solar system with the star Sun at its center and the five planets – Saturn, Jupiter, Mars, Venus and Mercury that orbit the Sun as well as the Earth’s satellite – the Moon;

4.       The 27 groups of stars - called the Nakshatras - perceived to be doting the elliptical geo-centric zodiac;

5.       The three motions of the Earth i.e.

a)      Around its own axis once in approx. 24 hours – a day;

b)      Around the Sun once in approx. 365 days – an year;

c)       The wobbling motion of the Earth’s axis which completes one such rotation in approx. 26000 years.

6.       The northern and the southern intersection points of the moon’s orbit and the Sun’s apparent orbit in the geo-centric model of the solar system. These two intersection points are called Rahu and Ketu in Indian Astrology.

7.       Some sensitive points on the zodiac such as the Bhrigu Bindu;

8.       The motion of the planets and other entities defined here-in above including the apparent orbital motion of the Sun and the Moon based on the geo-centric model of the solar system.

9.       Lagna or the Ascendant which is the reference point on the zodiac that is rising on the eastern horizon at a given time and location on earth. This links the orientation of the dynamic positions of planets etc. on the geo-centric zodiac to the observer’s position on earth at a given time and location on earth.

The usage of the phrase ‘ancient science’ for describing Indian Astrology is likely to raise a few eyebrows while some others may brush it aside as a prejudiced statement of an astrologer. It therefore becomes necessary to explain and establish the appropriateness of terming Indian astrology as an ancient science. Science basically means knowledge but as it is understood today, science represents a body of validated and reliable knowledge which derives a certain degree of reverence in common parlance, being taken to be an undeniable and infallible dictum. The high pedestal on which modern science has been placed has resulted mainly due to its being a product of a fail-safe epistemological procedure called the scientific method.

Traditionally ‘knowledge’ is construed to be a ‘justified true belief’. Epistemology is the science which focuses on the task of justification of a belief leading to the determination of truth based on the criterion- Does the belief in question, correspond to reality? Derived from this concept are the techniques of inquiry that eventually result in the evolution of a new sensibility that is coterminous with the development of exact procedures for scientific determination based on the method of reasoning which forms the core of Epistemology. The set of such procedures is together termed as the scientific method. There are two approaches to the scientific determination of reality. One is the inductive approach and the other is the deductive approach. Whereas the inductive approach helps in the generation of a new theory from the observed data related to the phenomena being investigated, the deductive approach is useful in testing the theory and establishing its credibility. Thus both these approaches are complementary for scientific determination of truth. In this way the scientific method ensures the twin necessities of the justified true belief which are reliability and validity. Whereas the reliability and validity of the method itself ensures the quality of the ‘reasoning and rationale’, the reliability and validity of the empirical data assures the dependability of the experience and observation of the phenomenon.

The heady mix of reliability and validity for determining the dependability or credibility of any knowledge of any phenomena may sometimes tend to become increasingly complicated making it less and less useful. Reason and logic are only important as accurate guiding posts and can rarely lead to absolute truth as Albert Einstein observed “Insofar as mathematics (reason/logic) is exact, it does not apply to reality; and insofar as mathematics (reason/logic) applies to reality, it is not exact” .Thus the Pragmatist view (introduced by Aristotle and emphasized by Kant) is more relevant in the determination of reality. Pragmatism can be explained as considering something to be Knowledge if it is useful to some End. Whether an idea is true or gets at reality is not considered to be of that much importance; what is important is that a given model helps to solve problems and it actually works. The investigation is therefore guided by the objective that the proposition is workable and it stands the test of observation, experience and reason.

It follows from the foregoing that whereas the scientific method is undoubtedly the most important determinant of knowledge for it to be termed as science in the modern context; the application of the scientific method needs to be further tempered by the utility, workability and problem solving ability of the propositions making up such knowledge. It is therefore the pragmatic application of the scientific method to the data generated through observation and experience which determines whether or not some knowledge about any phenomena can be called a science. This process can be formal or structured as is the practice today or it can be informal as was the case prior to Rene Descartes (17^th century), who developed the idea of the scientific method that was first initiated by Aristotle much earlier in the 5^th century B.C.. We tend to overlook the contributions of eastern philosophers who advocated and developed the epistemological foundations in their quest for spiritual reality or truth. The contributions of two stalwarts of the Hindu philosophical thought namely the Indian sages Gautam (enunciator of the Nyaya Sutras) and Karad (enunciator of the Vaisheshika Sutras) are noteworthy.

It is evident that any knowledge worthy of being termed as a science prior to the 17^th century was recognized purely on the basis of observations and experiences through an informal process and not through any structured procedure like the scientific method of today. This however should not lead to the conclusion that prior to the 17^th century there was no knowledge worthy of being called a science. The knowledge domains of the yore which have got established on the basis of observations of different phenomenon and have been found to be true and useful through the experiences of generations of human beings are called ancient wisdom or ancient sciences. The sciences of Ayurveda, Yoga and Meditation which were developed in India are shining examples of ancient sciences which have been immaculately perfected and are revered today by all humanity. Indian astrology too is one such ancient science. What is more interesting is the fact that the Rishis (sages) who pioneered the development of Ayurveda etc. were in most cases the same Rishis who enunciated the principles of Indian astrology.

There is however a basic difference in the approach of the ancient scientists and the current scientific community which lies in the fact that whereas today’s scientific community gives a higher priority to researching for new knowledge and then looking for its application for human utility; the ancient scientists sought knowledge for improving human life which was the primary and the only goal of their pursuit of knowledge / truth. In other words the pragmatist requirements of knowledge i.e. usefulness, workability and problem-solving-ability were the primary considerations for seeking knowledge by the ancient scientists. The development of the ancient science of astrology has also been motivated and triggered by such pragmatist considerations.

It becomes imperative therefore to determine the pragmatist premises of Indian astrology as well as its credibility in terms of the informal application of the scientific method prior to accepting it as an ancient science. To this end Indian astrology needs to be judged on the following points:-

1.       Usefulness;

2.       Workability;

3.       Problem solving ability;

4.       Validity on the basis of observations;

5.       Reliability on the basis of both subjective and objective experiences;

A. Usefulness of Indian astrology gets established by its being an inalienable part of the composite Hindu culture throughout the length and breadth of India and the surrounding non-Islamized neighboring countries. This usefulness gets reflected in the womb to the tomb journey of an individual on all occasions right from naming the child, beginning of education, selection of an appropriate spouse, date and time of marriage, date and time of travel, sowing of seeds for agriculture, assessment of rainfall, expectation of harvest, date and time for beginning house construction, orientation of the dwelling structure and in almost all aspects of daily living as well as in festivities, worship and other rituals. It is used for the prediction of longevity, prosperity, health matters, selection of professional pursuits, timing of progeny and the likely trends of success and failure in undertakings as well as for life in general. The utility of this knowledge is evident in the fact that even today learning astrology remains an important dimension of the training for priesthood.

B. The Indian astrological system works on the basis of simple readymade templates which provide all necessary information at a glance thereby making the application of the astrological formulas smooth and easy. The templates are available in the form of Panchangas which include the annual calendar with details of lunar dates, corresponding day, nakshatras, zodiac positions of the planets, sun and moon for each date and time; as well as readymade useful data which may otherwise require tedious and time consuming calculations by experts. All other information and guidelines to facilitate even laymen to be able to use the Panchangas are included therein. In fact many of the desired results from astrological applications are standardized and included that can be directly read from the Panchangas. It is a simple and workable procedure that can be learnt and practiced quite easily. Even the preparation of individual planetary charts for a given time and place on earth can be prepared in no time using the Panchangas. Moreover Indian astrology has designed the presentation of the planetary charts in such a way that the astrologer can visualize, just by a glance, the linkages between the planetary positions on the zodiac, the zodiac signs and the nakshatras to facilitate quick and easy evaluation and interpretation of the situation for making predictions as per rules. The rules have also been structured in a logical manner for easy memorization and application. On the whole the Indian astrological system works smoothly and flawlessly which makes it efficient and effective. It is this inherent workability and simplicity that has helped this ancient wisdom to remain intact and to last thousands of years through history.

C. The problem solving ability of Indian astrology is only an extension of its usefulness that has been explained in detail in ‘A’ above. This knowledge helps in diagnosing the highlighted issues; be it related to health, education, profession, prosperity etc. in terms of the astrological factors and thereafter prescribes astral remedies (to the extent possible) for their resolution. It also provides guidance on auspicious timing of important events such as marriage etc. for satisfactory results. The science assists in decision making and making the best choice in a given situation. It contains multiple tools for attending to and for solving specific problems faced by individuals, groups and communities from time to time in their daily living. In fact the objective of Indian astrology is problem solving for human existence.

D. Indian astrology has two distinct dimensions that comprise its body of knowledge i.e. (a) the astronomical data matrix relating to the solar system that provides the basic data for this subject and (b) the application of such astronomical data for the welfare of human existence on earth. The validity of its first dimension gets determined by the complete coincidence of the data employed by Indian astrology and the data from observations of the science of astronomy such as the data related to the motion of planets etc. in the geo-centric model of the solar system. This very data is used for the various applications of Indian astrology as described in its second dimension. The validity for the application dimension of Indian astrology can be judged from its acceptance for thousands of years by a very large population as a credible format which has hardly ever been challenged by the beneficiary population. This credibility had been assigned on the basis of the experiences of the beneficiary population and despite the erosion of its faith dimension Indian astrology continues to enjoy a high degree of credibility even to date. Another factor enabling and thereby strengthening the credibility of the application part of Indian astrology lies in the fact that it was enunciated and professed by some of the known and established questioning minds of the yore over the years who’s intellectual ability and agility has been proven beyond doubt through their contributions to other forms of knowledge of their times. In addition, it shall be inappropriate to deny or question the collective wisdom of a whole society which has consciously lived with this knowledge and applied it to their lives for a very long period without any coercion or compulsion. In the absence of any formal method for measuring the validity for ancient wisdom, one has to rely on its acceptance in time by a large population. On this premise even the application aspect of Indian astrology can be said to be valid.

E. The reliability of any system, method or knowledge is determined by the consistency of the outcomes through the application of such knowledge or system to real life situations. This consistency gets established by the repetitive test-retest process through applications over a large number of cases by different agencies over a long period. The reliability of the principles and processes of Indian astrology get easily established by the fact that the templates used by all practitioners of this knowledge are the same templates (Panchangas) and the practitioners reach the same conclusions for the same set of data. In other words all Indian astrologers prepare the same horoscope (planetary chart for a given place and time) for the same set of inputs and they would give similar readings from it subject of-course to the limitations of individual astrologer’s expertise and experience quite similar to the variances in diagnosis by different medical practitioners. Indian astrology has many different methods for approaching and reading the horoscopes however in a large majority of cases the outcomes are the same or similar. In my long experience as a practicing astrologer, I have never come across a situation where two or more astrologers have given divergent opinions; they may differ on details or finer points as a result of subjective interpretations but readings are on similar lines. Apart from the diagnosis, the remedial routes taken may vary in content depending upon the traditions of the locality and conditionings applicable to the case. The remedies are often also tempered by the systemic orientation and individual experience of the astrologer regarding the efficacy of the remedy but the guiding factors remain the same. It can be said therefore that the subject of Indian astrology is highly consistent in its applications and this consistency has been observed over thousands of years for applications spread over distinctly differing regions and communities.

From the foregoing assertions (A to E), the prequalifying pragmatist and epistemological determinants for the acceptance of Indian astrology as an ancient science are evidently satisfactorily fulfilled. No ‘body of knowledge’ can be perfect and it needs to be continuously improved upon through active research. Michael Angelo had once remarked ‘scruples lead to perfection but perfection is no scruple’ which applies to scientific development as much as to anything else. It should not be overlooked by students of Indian astrology therefore that the astronomical foundations that formed the basis of ancient Indian astrology have undergone changes due to the dynamics of the cosmic process and would need to be appropriately upgraded, brought up-to-date and integrated into the system through continuous research. A lot of research is now being carried out by the students of this branch of knowledge in a structured manner as per the tenets of modern scientific method  It shall be possible over a period of time to re-establish Indian astrology within the comity of modern sciences.

The cosmic system and all its subsystems are homogenous in nature therefore a good understanding of one subsystem can provide a reasonably fair understanding of the cosmos - the universe - as a whole. The Hindu spiritualists embarked upon the study of the solar system and its linkages to life on earth with the clear understanding that if one knows the solar system well enough, one can extrapolate one’s understanding to comprehend the universe as well as its enlivening spirit the Paramatma. The ancient science of Indian astrology was thus a byproduct of the ancient Indian spiritual masters’ deep study of the solar system and its connections to life on earth for developing an understanding of the cosmos and its enlivening total spirit. In this manner they transcended the solar system to comprehend the cosmos and could establish the link between individual life on earth enlivened by the Atman and the enlivener of the cosmos – the Paramatma.  Thus a deep understanding of Indian astrology can enable a serious student of this science to visualize the cosmos which can lead him into realizing the Paramatma. This aspect of Hindu philosophy has been presented by sage Vyasa through Geeta through the dialogue between Krishna and Arjuna wherein Krishna unveils the Virat Swarup – the cosmic being – with all life forms, cosmic entities, happenings and events existing within it, spanning the three dimensions of space and time. In this manner Indian astrology is the study of the perceivable functional subsystem of the universe (the solar system) for realizing it (the cosmos) in its entirety.