The Vedic cosmology slide has a pink lotus at the top, or what Bonacci calls the ‘Causal World’. This is Krishna’s abode.
This graphic is titled ‘One Universe’, and it is comprised of both these ‘subtle’ and ‘gross’ planes.
Below Krishna’s abode is depicted a white portion, depicting the white light or the ‘effulgence’ of Krishna, according to Bonacci. This ethereal plane separates spiritual realms from physical ones below. The earth is in the center and considered to be both subtle and gross.
Bonacci compares this multi-layered Vedic depiction with the Michelangelo painting on the dome of the Sixteenth Chapel, showing planes of concentric circles ascending upwards.
He also shows the dome of earth, as perceived by the alchemists, where a man bursts through the firmament, seeking enlightenment. Outside it, there is no sunshine. But, instead a superior light.
He shows an Egyptian depiction in hieroglyphics of the goddess Notte stretched out as a starry dome spanning the sky. She is held up by male forces who are like pillars, called Nitas, a word etymologically related to natural.
He sees that worship goes through the gods to the one god, which is made up of a trinity in all ancient cosmologies. Examples of creator trinities include Isis, Osiris and Horus or Krishna, Balarani and Rhada Rani or the Biblical father, son and holy spirit or Brahma, Vishnu and Shiva, from Indian cosmology. Bonacci believes that this trichotomy of god is contained in one form or being.
There are some traditions that say that this omnipotent prime creator is not formed. In the Gnostic version, the source of creation is not a being, but more like a thought.
Bonacci says that there is white light of God’s effulgence, but beyond that there is a fully formed creator, who is the fountain and source of all things and that there is nothing lacking in the person of the prime creator.
We are of that person, deific units of prime creator. We are atoms, or adamites because we have anatomy, made of atoms.
In order for us to be individuals, individual personalities, there has to be a source, a causal force. We think that we are the body but we are not. We are the spiritual form, which causes this form.
He says that although there is no pure bliss on any physical planet that the gross planets below earth bring to the earth plane this belief system based on materialism and impending shortages. Only on the spiritual planes can there be utter bliss.
Bonacci is convinced that we must go beyond the realm of white light to reach the ‘supernal imperium’ of our prime creator. Seeking only the white light is not an active pursuit. There is a spiritual world beyond it where activity continually happens forever in the now.
At the bottom of the Vedic picture of cosmology is where Vishnu sits, creating this world through an umbilical cord extending from his navel.
As, in the spiritual world, the senses are intermingled, Bonacci says. In the physical world we can only see with our eyes and hear with our ears, these senses are separated through different organs. But, in the spiritual world, one sense can perform all of the functions of all the other senses.
At the top of this system is Brahma’s world. And again, the earth is the middle planet or the heart chakra of the whole Vedic system, which is both ‘subtle’ and ‘gross’.
Bonacci believes that some bliss can be achieved on earth but that our bliss here has been severely diminished by ones who come from lower, hellish planes. They create a fear of shortages due to limited, material resources.
He believes that the life of a soul begins in the lower planes and then graduates eventually to being born on earth. And from there, in the Vedic system we become a demigod, joining the realm of demiurge.
In order to ascend to the one universe, which exists beyond this material universe, we must transcend all of the conditioned material planes.
De Avolon compares this system to the Tibetan, Buddhist one which includes finite realms called Samsara, and then the higher universes of the omni-verse where Nirvana can be reached. These Samsara are the realms of suffering and impermanence in the Buddhist tradition.
Bonacci believes that our souls long to be reunited with our creator in the beautiful world which all other worlds emanate from. There are different regions and grades of bliss that we can enjoy within that world. But, we must escape the material world.
The highest of all worlds is a ‘personal’ one because it is inhabited by the actual person of the creator. The Vedic tradition call this place Medura-dhama. It is the first logos.
And there, according to Bonacci, you can have three forms of love for the creator, brotherly-sisterly love, motherly-fatherly love or conjugal love. The alchemists call this the alchemical marriage.
Bonacci believes that we can be wed with the supreme being, like Krishna who is always depicted with Rhada Rani, his wife or daughter. This highest realm is also called Bhagavan.
He believes that the true cosmology is making a come back because it contains knowledge of the existence of a prime creator. Although the body dies, our souls are eternal and they qualify to go to the highest abodes.
He quotes Jesus that, “In my father’s house, there are many mansions.” We don’t have to go to void-ist teachings that there is no god, no supreme force, no creator and that when your body dies you go back to the void.
Our souls are of the same substance as all creation, by whatever name. We are of the same quality as god, but only a speck in quantity. We have to earn it.
Our source is from the highest source. We ascend through, “Good and virtuous acts and deeds,” to immortality and bliss according to our syncretist host.
The secret is we can choose where we want to go, concludes Bonacci. But, by keeping us on a ball earth that evolved through materialistic mechanisms, we now have a purely atheistic causal construct,with no causal influence.
Ancient cosmologies teach us otherwise. In them, a prime creator creates all that is, including us, who are atoms of creation.