This Dark Age

A manual for life in the modern world.

By Daniel Schwindt

This Dark Age is now available in paperback on Amazon. The print version is MUCH cleaner than this online version, which is largely unedited and has fallen by the wayside as the project has grown. If you’ve appreciated my writing, please consider leaving a review on the relevant paperback volumes. The print edition also includes new sections (Military History, War Psychology, Dogmatic Theology).

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The path of the gods

The deva-yana overlaps in its earlier stages with the pitri-yana, the main difference between the two being that the former does not terminate at the Sphere of the Moon, but is instead destined for liberation. The symbolism we encounter here is focused on the identification of the center of the individuality–the ‘living soul’ (jivatma) into which the faculties have withdrawn–with the dwelling place of the Universal Brahma. Obviously for those beings for whom this identification occurs in life or immediately upon death, there is no longer a ‘living soul’ distinct from the ‘Self.’ Turning then to those cases where the being is destined for liberation but has not yet realized it, we will reconstruct their path on the basis of data provided in the Upanishads.[1]

The being who follows the deva-yana departs Earth (Bhu, meaning the sphere of gross manifestation) travels first to the light (archis), which is called the Realm of Fire (Tejas), which is ruled by Agni, also called Vaishvanara. This realm pertains to the subtle state and all of its modalities. Next the being traverses kindgoms ruled by ‘deities’ (devatas) who are said to be ‘distributors of the day,’ responsible for the bright half of the lunation (the waxing half of the lunar month, called purva-paksha). All of this should be understood to refer to the ‘moments’ mentioned in the account taken from the Bhagavad-Gita, analogically transposed into the extra-corporeal prolongations of the human state. Next, the being is conducted to the Realm of the Air (Vayu). The Ruler of this realm is called, in this case, by the same name. The being departs from Vayu through its upper limit, represented as the nave of a chariot wheel. Since Vayu corresponds to the principle of motion and change, this symbolism conveys that passage through the ‘hub’ of this wheel coincides with the escape from change, which is to say, the escape from ‘generation and corruption.’

[1] Chhandogya Upanishad, IV.15.5-6 and V.10.1-2; Kaushitaki Upanishad, I.3.

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