Sakwala

The term "Sakwala" originates from the Pali word sakalavala, meaning "the boundary of the universe" or "world-circle." It is a Buddhist concept denoting a solar system or a cosmic world.

Tliis is a hdna or "word" utt«Te(l by Gautaiiia Buddlia in his oral instructions. Sakwala is a niundano, or rather a sohir system, of which there is an indefinite number in the universe, and which denotes that space to which the lifjht of every sun extends. Each- Sakwala contains earths, hells and heavens fmeaninpr ffood and bad splieres, our earth beinp considered as ht-ll, in Occultism) ; attains its prime, then falls into decay and is finally destroyed at reprularly recurrin<r periods, in virtue of one immutable law. Upon the earth, the Master tau<;ht that there have been already four prn-at "continents" (the Tjand of the Gods, Lemuria, Atlantis, ajid the i>resent "continent" divided into fivf parts of the Secret Doctrine ), and that three more have to appear. The former "did not ceymmunicate with each other", a sentence showinf^ that Buddha was not speakings of the actual continents known in his day (for Patnla or America was perfectly familiar to the ancient Hindus), but of the four peolopical formations of th(^ earth, with their four distinct roo/-races which had ali'eady disai)p<'ared.

Helena Blavatsky’s definition of Sakwala, drawn from Buddhist cosmology, offers a profound counterpoint to the solitary grandeur of our perceived singular universe. It speaks of a cosmos teeming with "indefinite number" of solar systems, each a self-contained mandala of existence, a "world-circle" bounded by its own sun’s light. This is not merely an astronomical observation; it is a philosophical assertion of cosmic multiplicity, a universe of universes.

Mircea Eliade, in his exploration of sacred space, often highlighted how ancient cosmologies provided frameworks for understanding existence within a structured, often cyclical, reality. The Sakwala embodies this, presenting a universe that is not static but dynamic, subject to immutable laws of birth, life, decay, and death, echoing the rhythms of nature and human experience on a grand scale. The notion that our Earth is considered a "hell" within its Sakwala, a place of dense materiality and karmic struggle, is a potent reminder of the challenges inherent in physical embodiment, a theme explored by mystics across traditions.

The implication that these systems are born, flourish, and eventually perish at "regularly recurring periods" invites contemplation on impermanence, a central tenet in Buddhist thought. It’s a cosmic echo of anicca, the doctrine of impermanence, writ large across the celestial spheres. This perspective can be liberating, suggesting that current struggles or limitations are not eternal but part of a larger, unfolding process. The vastness implied by an infinite number of Sakwalas also serves to humble the ego, diminishing the perceived centrality of human affairs in the grand cosmic scheme, a sentiment echoed in the contemplative traditions of Sufism and Christian mysticism, which often seek to dissolve the self into a greater reality.

The idea of distinct Sakwalas, each with its own "earths, hells and heavens," suggests a universe of diverse experiential realms, a concept that finds resonance in the layered cosmologies of Kabbalah and the manifold worlds described in Taoist philosophy. It is a universe not of one, but of many, a cosmic garden where each flower blooms and fades according to its own season. This vision encourages a broader perspective, urging us to see our own existence not as an isolated event, but as a single thread in an immeasurable cosmic weave, a fleeting spark within an eternal, ever-expanding, and contracting cosmos.

RELATED_TERMS: Mandala, Brahmanda, Samsara, Kalpa, Anicca, World-system, Cosmos, Universe