Time and Consciousness listen here (un-edited audio)
There are a few new age types who say they don’t believe in time, which to me is like saying that I don’t believe in having a skeleton. Bones are obviously there, even if you don’t see them on a living person, and a very important part of our existence. In the next 45 minutes we will understand Time and its importance in manifesting consciousness and therefore structuring our reality. We then will learn a technique for timing rituals, because even a petty ritual when done at the right time will be effective. To the ritualist, altering the nature of manifestation, time is the ‘key’ to the doorway.
First we must define time: Time is the force impelling events forward (kalana) and is measured by change (pariṇām). There are those who wish to live forever, but the signs of age show that time is always moving forward. Everything changes except the fact that everything will change. Time is a constant; the only guaranteed constant, and has therefore been equated to god. The Bhagavad Gītā says,
Kālaḥ kalayatām aham (X.30b)
I am the Time of the Calculators [calendar makers].
Aham evākṣayaḥ kālo (X.33c)
Indeed, I am imperishable Time.
The Bhāgavata tradition teaches that there are three different levels of time;  Para Kāla: the supreme level of Time as a deity who motivates creation,  Sūkṣma Kāla: subtle time creating the building blocks of reality and perception, and  Sthūla Kāla: empirical time that is perceived in units.
Time as a deity is seen as that which pulled forth matter (prakṛti) from consciousness (purūṣa), moving all things forth into existence. Universes, solar systems, and planets spin because of the turning of this Time, and our individual existence as souls come forth by this movement. From a single undifferentiated reality, Time creates differentiation which makes a ‘you’ separate from ‘other’. Subtle time is the making and unfolding of the soul’s karmas and the arising of thoughts in the mind. As a dream unfolds, this time is not dense, yet it structures the nature of what is experienced and when it is experienced (the sequence of thought forms). Physical time determines the actions we choose to take because it impells the desires (vṛtti) which lead to our actions. ‘Time is not manifested by space (adhvā) but by action (kriyā).’  Actions done in the physical realm are measured in units of time, such as those seen on the clock, developed by Sumerian astrologers millenniums ago.
Time as a god (the consciousness of Time) is called Great Time (Mahākāla) and is generally said to be a form of Śiva. He is the turner of the immortal wheel of time. Time as goddess (the power of Time) is known as ‘Darkness’ (Kālī). She is the limitation of the infinite nature which allows us to experience a temporal and ignorant existence; the blindfold that hides our divine nature (making the illusion real). She is the mother of our material existence, our mental experience and our individuality. In our perceivable realities, the dance of these two are seen in the movement of the Sun and the Moon; standing opposite (pūṛṇa) and then coming together (saṁghaṭa) each month, as the Sun leads this dance around the circle of the stars (bhachakra).
Time is called that which is not broken (akhaṇḍa), meaning it doesn’t stop. The Sun and the Moon keep spinning, which our solar system pulsing (spanda); the waxing and waning of the Moon in a month, the lengthening and shortening of the days in a year. In this same way, subtle time pulses the breath (prāṇa) of the soul (jīva), and as we breath, thought impressions arise from the jīva and come into the mind.
kālī kālasya kalanī kalpanāheturūpiṇi ||
Kālī impells (kalani) time and is the cause of cogitation (kalpana).
Time, breath and thought are inseparable. To stop the mind, the breath is stopped and in the process one enters a place of timelessness: this is called Nirvakalpa Samādhi. Time moves and the breath pulses life forth, and thoughts arise. The nature of arising thoughts is based on tendencies (saṁskāra) from this and past lives, as well as the ‘nature of the time’ which is impelling the thoughts forward.
vyomnā ca vartate yasmāt prāṇāpānapravāhakī|
From the void, She sets in motion the continuous in and out breath.
dvādaśāntasthitā yasmāt tasmāt kālī tu devatā kālī parā smṛtā ||
The goddess Kālī who resides as the nature of the twelve
is known as the Supreme-power-of-Time.
kālaṁ kalayate yasmāt tasmāt kālī tu devatā|
Kālī is the goddess who measures out Time.
Kālī is said to be “slim of figure, her limbs beautifully diverse and composed of time and moment”. She is called Kālakaṅkāla, the Skeleton of Time. The bones give structure to the body, as time gives structure to reality. Time is in the bones, which are equal to the number of days and ruled by the Sun who turns time. The movement of the Sun and spinning of the earth mark empirical time, and generate life and breath.
Units of Time
|Vighaṭika||6 prāṇa||24 seconds|
|Ghaṭīka||60 vighaṭikā or 360 prāṇa||24 minutes|
|Muhūrta||2 ghaṭīkā or 720 prāṇa||48 minutes|
|Horā||1/24th of the day or 900 prāṇa||60 minutes|
|Ahas||30 ghaṭīkā or 10.800 prāṇa ||12 hour daylight|
|Ahorātra||60 vighaṭikā or 21.600 prāṇa ||24 hours|
“That movement of mind-prāṇa is time which is calculated and divisional.” A Respiration (prāṇa) is four seconds which is equal to one minute of arc in astronomy.
Six prāṇa create a vighaṭikā composed of 24 seconds. There are 60 vighaṭikās in a ghaṭikā (that is 1440 seconds ). A ghaṭa is a large earthen water-jar that has a hole in the bottom. When filled with water it takes exactly 24 minutes to leak out, similar to an hour glass with sand. Calculations allowed the timekeepers to determine how long the day/night difference was, based on how much water was left at the end of the day.
Our present system of time keeping, with 12 (24) hours and 60 minutes was developed by Astrologers who watched the sky. It is synchronized with the breath and based on the rotation of the Earth, measuring the movement… change (pariṇām).
Ark and time
|0° 15’||1 munute|
|0° 01’||4 seconds|
|° 0’ 15’’||1 second|
Time sustains the world by giving it sequence and therefore order. The Zodiac is called Viṣṇu’s manifestation as Time (Kālarūpa). The time of birth indicates the position of planets, which indicates the karma of the individual and the enfoldment of those karmas in an individual’s life. From the astrologer’s perspective, Time controls everything, and the study of astrology is the study of god as Time (kālapuruṣa). The birth chart is a picture of the astral time, and an astrologer works to read this time as well as all varieties of time calculated from astral movements.
Performing rituals at a time that fits the frequency of the ritual makes it effective by aligning the universe with your intentions. Learning how to read time and knowing which increments are to be used for which purposes takes time. And it is well worth the time to learn, especially if you are doing any types of ritual. I want to teach a technique to time rituals removing the negative effects of the planets.
First though, we must understand two types of time in our day, which are found in an Indian myth. The Sun, who is the visual deity of Time, had two children. The eldest was Yama Dharmarāja, who was born from the Sun’s wife Sūnya. As Yama upholds the natural way, his time is calculated from Sunrise. The other son was Kāla born from Chhāyā, the shadow of his wife. Kāla was not interested in following his father and so does not depend on Sunrise. In this way, there is time dependant on the Sun and time dependant on the clock, each has its purpose on various levels.
There are kāla-hours and yama-hours. A kāla-hour starts at 6 AM no matter what, it is the automated clock that indirectly correlates to the cycle of the Sun. This is important for civil purposes to insure that everyone is using the same hour. Astrologically, it can be used to see the planetary hours and what they are bringing into your day to day life. The yama-hour starts at sunrise, and has 12 hours in the day and 12 at night. Its size is lengthened or shortened depending on the length of the day. These hours are often utilized in initiation charts.
Now for something you can utilize:
The Kālachakra divides the day into eight parts and the night into eight parts. These parts are called kalā, and refer to the day/night divided into 16 hour and a half parts. Whenever time is divided, it is given planetary rulerships based on the frequency of its division. The rulership of these kalās is according to the planets ruling the directions of the Kālachakra. A kalā starts at 6 AM no matter when the Sun rises.
The Kālachakra is an 8 petaled lotus diagram; below is a line drawing, which is underneath the Buddhist Mandalas commonly known. Each lotus petal is connected to a planet in an order specific to the Kālachakra. The first kalā (1½ hours) of the day will be ruled by the lord of the day. The second kalā will be ruled by the planet second to it in the Kālachakra in a clockwise direction.
For example, on Saturday, the first kalā will be Saturn’s kalā, the second Moon’s kalā, the third will be Rāhu kalā. If Saturn’s kalā runs from 6 AM till 7:30, Moon’s kalā will run from 7:30 till 9AM, which places Rāhu kalā between 9AM and 10:30 on Saturday. Many Indian emphemeris (pañcāṅgas) just list the times of Rāhu kalā for each day of the week since this is considered the most inauspicious kalā of the day. It is not beneficial to do any good works, but the best time to do ritual or other remedial measures. The chart below is for quick reference and to insure you are calculating correctly, but it is easiest to simply remember the planets lording the Kālachakra.
The best time to do a weekly ritual to a planet is on the day of the sign lord, at the kalā of the planet. So if one has Moon in Aries, the best time for that individual’s weekly Moon remedy is on Tuesday at Moon kalā (1:30-3:00). If Jupiter is in Capricorn then weekly Jupiter ritual can be done on Saturday from 1:30 to 3:00.
The kalās of the night are also ruled in the same way except starting at the fifth planet in the kālachakra from the day lord. On Saturday, the first 1 ½ hours after 6 PM will be Mars kalā, the next will be Jupiter kalā. In this way, the evening starts opposite the day lord on the kālachakra as if it was the setting of the day. On Monday, the last 1 ½ hours of the day (4:30-6) is Saturn kalā, at 6 PM will become Jupiter kalā.
This timing can also involve the evening (though need not) if the day and night signs are taken into account. If the Sun is in the Mercury’s night sign, Gemini, then the ritual can be done Wednesday night at 7:30 to 9PM. If the Sun was in Virgo, Mercury’s day sign, then it would be better to do a ritual on Wednesday afternoon during 1:30 to 3 PM. This can be followed in many cases except when the time is late in the night. For example, if Venus was in Gemini, it would have its best time on Wednesday night during 1:30 to 3AM. As one would be unlikely to employ a priest (pujārī) at this time or do other rituals like feeding the poor etc. then it would be better to use the day timing as next best. This timing is used for weekly rituals to remove the negative effects of planets.
The Kālachakra is for destructive (nidhana) purposes, and should only be used for such or it will cause suffering. We are trying to remove the defect of a planet, which relates to the defect of that frequency within that we want to remove.
“Why leave your house for worship if the temple is closed? The Kālachakra is turning and She is dancing. The kalā is a doorway in which a specific energy can be accessed. When the doorway is open specific change can actually happen.
I recommend finding the specific Rāhu kalā for your chart and begin using that time to remove your delusions, so clarity and vision grow in your life.”
 Vātsyāyana, Nyāya Bhāṣya II.39, translated by Pannikkhar, Raimon “Kālaśakti: The Power of Time” in Concepts of Time, edited by Vatsyayan, Kapila. This concept can be compared with the Kantian concept of Time which puts the manifestation of time within space.
 This is calculated in the Śatapatha Brāhmaṇa XII.3.28
 2160 years is the time period for the precession of the vernal equinox through one zodiac sign of 30 degrees.
 Bṛhad-Araṇyaka Upaniṣad I.4.3
 The 24 hour day has 1440 minutes.