By Sharron Rose
The Time of Transition
Form is destructible, but Life is not; it knows nothing
of death. It destroys the mortal mercilessly, and decomposes
the destructible. But the indestructible remains. Being immortal,
it carries within it the means of regeneration even as the
means of destruction.
-Ischa Schwaller de Lubicz, The Opening
of the Way
Cum luce salutem; with light, salvation. First source
of all sources . . . perfect my body . . . [so] that I may
participate again in the immortal beginning . . . that I may
be reborn in thought . . . and that the Holy Spirit may breathe
-From the Paris Papyrus
For those who are firmly attached to their earthly material
existence, who can only see within the limits of their own
lives, let alone their own cycles, this chaotic time does
appear to be the literal end of the world. The signs of the
end, as documented in sacred texts from the Revelations of
the Bible to the Corpus Hermeticum and the Tantras,
can be seen throughout the modern world. For the people who
cannot see beyond the veil we are in the metaphoric "winter
of our discontent," the season of death and the deepest
darkness. But as all these sacred teachings reveal, from the
depths of darkness comes the greatest light. And so for others
this is the heralded time of the great alchemical transmutation
of humanity. It is the time in which the metaphorical black
coal, or prima materia, of our being has the greatest
possibility of being transmuted into the pure crystalline
diamond. When this happens an extraordinary shift occurs,
as we are filled once again with the pure light of Divinity
and become the spiritual seeds for a new Golden Age.
These sacred teachings of East and West have their parallel
in those recently brought forward by medical anthropologist
Dr. Alberto Villoldo who has spent many years studying and
transmitting the sacred teachings of the Inkan shamans of
Peru. These shamans have told him that humanity has reached
what they refer to as the pachacuti or period of renewal that
occurs at the end of time. During this transitional time of
upheaval when the world will be "turned right side up
again", there will be a "tear in the fabric of time
itself, a window into the future through which a new human
species will emerge. They call this new species, Homo luminous.
According to the Brahmakumaris, a spiritual group from the
north of India that is steeped in the ancient ways of the
feminine and the values of nurturing, communion, and grace,
humanity has now moved beyond the Kali Yuga into a new transitional
age, which they refer to as the Diamond Age or Age of Confluence.
This is an age of consciousness that is not manifested in
the physical, when those who have the eyes to see and ears
to hear become aware of the great call to the light.
At the heart of all the mystic traditions lies the knowledge
of this teaching of the call to the light.37 It
arises within us as a longing for truth and clarity; as an
overwhelming desire to be free of our sorrow, pain, and suffering;
as a deep hunger for beauty, simplicity, rest, and inner peace.
Once our ears are opened to this call our eyes turn inward
toward the divine light of spirit, the light of the Great
As we open ourselves to drink from her fountain of radiance
that ceaselessly flows from the supreme primordial source
of creation, it kindles our awareness and provides us with
the energy to fight the darkness within. Our subtle consciousness
awakens and the shadowy veils that have covered our minds
begin to lift. Our senses expand to perceive the shining realms
of the spirit, the subtle pathways of the psychic-energetic
landscape and the beauty of our essential luminosity. It is
no wonder that in these transformative times interest in and
knowledge of the Great Goddess is being rekindled throughout
the world. For it is she, the divine Shakti/Shekhina as the
great warrior of truth and integrity, as the nurturing mother
and primal energy of Divinity, who provides us with the strength
and fortitude to battle our inner and outer demons.
We sit at the juncture of one of the most critical times
of this planet. With each and every passing moment, we have
a conscious choice to continue on this path of destruction
and alienation or have the courage to stand up and face our
demons. The greatest spiritual traditions of our world teach
that the best way to combat these demons, whether they be
in material form or in the depths of ones own mind,
is not through mimicking their dark methods but through love
and compassion. Only when our actions spring from an honest
and open heart can we begin to create a world free of the
demons of fear, greed, and deception. Only when we have the
courage to clearly see ourselves and freely admit how deeply
we are entrenched in the darknesshow far we have allowed
ourselves to fall from the pure light of truth and integritycan
we begin to dream a new world and give birth to a new shining
age of spirit. For out of the ashes of the Kali Yuga the Golden
Age is born. Out of the depths of darkness, light is born.
1. For a better understanding of the symbolic representations
of the ages according to the Western tradition see Fulcanelli,
Le Mysteres des Cathedrales, 169. Fulcanelli states,
"In Medieval times, these four phases of the great cyclic
period, whose continuous rotation was expressed in antiquity
by means of a circle divided by perpendicular diameters, were
generally represented by the four evangelists, or by their
symbolic letter, which was the Greek alpha, or more
often still, by the four evangelical beasts surrounding Christ,
the living human representation of the cross." He equates
this symbolism with images from the great Gothic cathedrals
of France, the visionary writings of Saint John and Ezekiel,
and the ancient Hindu teachings. For the alchemical perspective
see Fulcanelli, The Dwellings of the Philosophers (Boulder:
Archive Press, 1999), 520522.
2. In Arthur Avalons introduction to his translation
of The Tantra of the Great Liberation (New York: Dover
Books, 1972), xivil, he describes from the ancient Hindu
Tantric perspective the yugic cycle and the resulting consequences
to humanitys longevity, spiritual strength, and stature.
He also describes the primary scriptures and teachings of
each age and the places of pilgrimage and the avatars.
3. For further information on the end times of the current
cosmic cycle and the time of transition from the Kali Yuga
to the Golden Age, see Jay Weidner and Vincent Bridges, A
Monument to the End of Time: Alchemy, Fulcanelli and the Great
Cross; John Major Jenkins, Maya Cosmogenesis 2012
(New Mexico: Bear and Co., 1998); Dr. Alberto Villoldo, Shaman,
Healer, Sage, and the teachings of the Brahma Kumaris,
a spiritual group in the Hindu Vedanta tradition.
4. Fulcanelli, Le Mysteres des Cathedrales, 170171.
5. For a description of manifestation from the ancient Tibetan
Bon perspective see Norbu, Namkhai, The Crystal and the
Way of Light, 59. For the ancient Hindu perspective see
Manley P. Hall, Lectures on Ancient Philosophy (Los
Angeles: The Philosophical Research Society, 1984), 228229.
6. From a personal conversation between the author and a
member of the Brahma Kumaris about Brahma Kumaris spiritual
knowledge, Zaca Lake Retreat, Los Olivos California, August,
7. Guenon, Rene, The Reign of Quantity and the Signs of
the Times, (New Delhi: Munshiram Manoharlal Publishers,
Private Ltd., 2000), 1012.
8.Ibid, 17576. The alchemical tradition contains references
to this view. In his introduction to Fulcanellis book
Les Mysteres de Cathedrales, Walter Lang writes, "One
of the most arcane of human traditions suggests that the humanity
of our Adam was not the earths first human race. Some
very advanced alchemists have hinted at a range of previous
humanities in excess of thirty."
9. Avalon, xivixivii.
10. Heinrich Zimmer, Artistic Form in Yoga in the Sacred
Images of India (Princeton: Princeton University Press,
1984), 2425. Zimmer presents the cosmic vision of the
unfolding of creation from the Hindu Tantric perspective.
12. Johanna Lambert, ed., Wise Women of the Dreamtime:
Aboriginal Tales of the Ancestral Powers (Rochester, Vt.:
Inner Traditions International, 1993), 7. For an analysis
and comparison the Aboriginal view with that of the Tantric
see also Robert Lawlor, Voices of the First Day: Awakening
in the Aboriginal Dreamtime (Rochester, Vt.: Inner Traditions
International, 1991), 6877.
13. Norbu, The Crystal and the Way of Light, 130.
It is interesting to turn to the Tibetan Buddhist description
of the Sambhogakaya realmsor realms of light inhabited
by the realized beings such as spiritual masters, dakas, and
dakinisfor a their perspective on who we once were.
14. Lawlor, Voices of the First Day: Awakening
in the Aboriginal Dreamtime, 106.
16.For a better understanding of the inner fire practice
that has been handed down through the Tibetan Tantric lineage
see Geshe Kelsang Gyatso, Clear Light of Bliss (London:
Wisdom Publications, 1982), chapter 2.
17. From a teaching given to Ms. Rose at Zaca Lake Retreat
prior to the sacred ceremony of the Bear Dance in July of
2001. In many of the traditional cultures such as the Zulu
of South Africa and Native American tribes, it is a woman
who is considered the spiritual leader and elder of the tribe,
and she chooses the chief or worldly leader.
18. For an in-depth view of women during the hunter-gatherer
epoch see Marija Gimbutas, The Language of the Goddess
(San Francisco: Harper and Row, 1989) and Rianne Eisler,
The Chalice and the Blade: Our History, Our Future (San
Francisco: HarperSanFrancisco, 1988).
19. Nancy Qualls-Corbett, The Sacred Prostitute (Toronto:
Inner City Books, 1988), 3020. Teachings of the Brahmakumaris.
21. For a more complete picture of the results of this shift
in perspective see William Irwin Thompson, The Time Falling
Bodies Take to Light (New York: St. Martins Press,
22. Teachings of the Brahmakumaris.
23. R. A. Schwaller de Lubicz, The Temple of Man This
two-volume set describes the sacred teaches of ancient Egypt
as evidenced in the architecture of the Temple of Luxor. 24.
In The Dance of India, Enakshi Bhavani states, "Art
was meant for all and through it Hindu religious thought and
philosophy were conveyed to all classes of society. To make
these abstract theological teachings understood by the average
person, symbols were created which clarified the inner meaning
of the highly philosophical precepts of the Vedas, etc. A
great culture developed where the highly abstruse, ethical
philosophies were put into concrete, explicit form."
25. For more on the origins of the Natya Shastra see
Tara Michael, The Symbolic Gestures of the Hands (Paris:
Editions Semaphore, 1985), viiix.
26. Vatsyayana, Kama Sutra, (New York: Castle Books,
27. For information on the priestesses in the temples of
the ancient Middle Eastern, Greek, Roman, and Celtic traditions
see Goodrich, Norma Lorre, Priestesses, (New York:
Harper Perennial, 1989) In this extensive book on priestesses,
Goodrich explores the lives of the priestesses
28. For a compelling view of the moment in the Middle Ages
when the sacred view of sound shifted in the European mind-set,
see Jeremy Naydler, The Temple of the Cosmos 139140.
29. See Robert Lawlors introduction to R. A. Schwaller
de Lubicz, Symbol and Symbolique (Rochester, Vt.: Inner
Traditions International, 1978), 1011.
30. For an extensive exposition on the affect of the written
word on humanity, with emphasis on its impact on women, see
Leonard Shlain, The Alphabet Versus the Goddess (New
York: Penguin Putnam, Inc., 1998).
31. Guenon, The Reign of Quantity and the Signs of the
32. Elaine Paigels, Adam, Eve and the Serpent (New
York: Vintage Books, 1988), 133.
33. There have even been tales of women who were found guilty
merely because their male inquisitors became sexually aroused
34. Guenon, The Reign of Quantity and the Signs of the
35. In a conversation with a swami of the Hare Krishnas,
at Zaca Lake Retreat, I learned that they believe that the
Kali Yuga began 5,000 years ago and that we still have 432,000
years left before the end of the cycle and the beginning of
the new Golden Age.
36. Villoldo, Shaman, Healer, Sage, 233-234.
37. Ischa Schwaller de Lubicz, The Opening of the Way
(Rochester, Vt.: Inner Traditions International, 1981), 11.
Writes de Lubicz, "Behind all religions there
is only one Truth," and the revelation of this
truth through their different myths and symbols brings harmony
instead of discord. Every sincere seeker has in his heart
this will toward the Light and if he listens to
it, he will not seek in vain."
38. See John Reynolds, trans., Self-Liberation Through
Seeing with Naked Awareness (Barrytown, N.Y.: Station
Hill Press, 1989), 38
39. Namkhai Norbu and Adriano Clemente, The Supreme Source
(Ithaca, N.Y.: Snow Lion Publications, 1999), 22. In this
tantra, the location of these worlds and the nature of the
beings that dwell in them are described.