Astrological Mythology The Meaning of ... - Mandhata Global

principle and again coming out of it in rejuvenated form. Rahu radically
changes the inner core of our being.
It is significant that a mountain is mentioned as the central rod around which
the serpent Vasuki was tied as a rope to churn out the nectar. This central rod
is also referred to as the precious tree in India's garden. In esoteric texts
(HWHBp. 127; C), the tree or the central rod represents "the spinal cord and
canal or the etheric and superphysica! channel in its center passing from the
root of the cord hi the sacrum along its whole length, into the medulla
oblongata and brain." The gods and demons represent the two opposing
forces of spirit and matter. In this context we should recall that Rahu always
exists in relation to Ketu, both of which together form one serpent, though
they function as two.
In the process of awakening the Kundalini the role of these two serpents is
very crucial. Rahu and Ketu together symbolize the apparently opposing and
hostile pairs hi the world. They embody the idea of dualism, the struggle
between good and evil, spirit and matter, light and darkness, gods and
demons, saviours and serpents, and so on. The struggle for awakening,
symbolically the trial of initiation, arouses the pure wisdom of the
Kundalini, which is both creative and destructive. By bestowing wisdom it
gives insight and patience and aligns the personal consciousness with
universal awareness. The success in this struggle for mastery depends upon
physical purity and psychological preparedness, freedom from the karmic
past, a peaceful environment, and favourable planetary influences. The
devouring of the Sun and the Moon and the role of Rahu and Kelu —
Svarbhanu — refer to the great drama played for the spiritual regeneration of
the individual and the Earth.
The war in heaven also refers to the terrible ordeals in store for the seeker of
Truth — the struggle between himself and his personified human passions,
which he must slay or fail in the quest. If he overcomes these illusions and
temptations he becomes the Dragon-slayer, and a "son of the serpent." He
becomes a serpent himself, having cast off his old skin and reborn in a new
body he becomes a son of wisdom and immorality in eternity. With this new
awakening, the physical sheath of the individual is also rejuvenated. Because
of psychological purification, his aura completely changes its hue. The old
adverse karmas being purged out, the individual gains the vitality of the
cosmic life.
Such trials occur even in the ordinary course of human life under the impact
of Rahu. The obscuration of the Sun and the Moon, the luminaries which
represent the True Man, leads to psychological restrictions which cause
excruciating pain. When the eternal aspect of one's life represented by the