Viwan

The term "Viwan" (विवान) originates from Sanskrit, derived from the root "vi" (वि), meaning "apart" or "away," and "van" (वान), indicating possession or moving. It signifies something that carries or moves away, suggesting a vehicle. The concept appears in ancient Indian literature.

Some kind "of air-vehicle", like a balloon, mentioned but not described in the old Sanskrit works, which the Atlanteans and the ancient Aryas seem to have known and used.

The notion of the viwan, as presented in Blavatsky's compilation, resonates with a perennial human yearning for transcendence, for a means to escape the gravitational pull of the mundane. While the term itself might be obscure, its essence—the aerial vehicle—is a motif that flits across the sky of human imagination, from Icarus's waxen wings to the chariots of the gods in mythologies worldwide. Mircea Eliade, in his studies of shamanism and the archaic cosmos, frequently explored the ecstatic ascent, the journey of the soul through celestial realms. The viwan, in this context, can be seen as an externalized metaphor for such inner voyages. It speaks to a time, perhaps allegorical, when humanity was more attuned to the subtle energies of existence, capable of manipulating forces that we now deem impossible.

The Atlanteans and ancient Aryans, as posited by Blavatsky, become archetypes of a lost wisdom, a civilization that had mastered not just the material world but its very fabric. This mastery is often linked to a different understanding of consciousness, one where thought and intention could manifest reality, or at least, the means of traversing it. Carl Jung's concept of the collective unconscious, with its archetypal imagery of flying and ascension, finds a curious echo here. The viwan can be interpreted as a manifestation of this deep-seated human desire to soar, to break free from limitations, both physical and psychological. It invites us to consider what "vehicles" of consciousness we ourselves possess, what inner technologies might allow us to perceive realities beyond the ordinary. The practice, if one can call it that, is not one of engineering but of introspection, of cultivating the inner faculties that might one day allow our own minds to "fly."

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