The divine word that vibrates out of the infinite into the inner audience of man[1] contains an effective tool for creating awareness. This wisdom is called The Ang Vidya. Received as a vibration, my introduction to the Ang Vidya was first a revelation seen in my imagination. I had thought that what I had seen was new but as I began to translate my vision, a buried footnote in a reference book alerted me to what I thought was new, was in fact very old. I was already familiar with the mythology of the Ramayana and the principles of the Upanishads and the Dhammapada, but when I began seeking the recorded form of the Ang Vidya, I did not find it. It remains locked within the Samudrik Shastra of Hindu Astrology. The Samudrik Shastra is a teaching that is scattered within hundreds of individual texts and buried in millenniums of interpretation. It became easier to translate my own vibration and the interpretation that follows is not a traditional one learned at the feet of a guru nor is it a scholarly one, learned from recorded history, it is one that is sourced in my own imagination and from the Samudrik Shastra I gained the terminology needed to explain the vibrations.
A hallmark of civilization is the written word and when writing began in India, the vibrations of ancient wisdom were translated into six disciplines known as the Ved Purusha. It is the personification through text, of the pure, universal consciousness that is the vibration. One of these six disciplines is called Jyotish and shows the symbolic eye. Jyotmeans light and the root jyo means give advice. Jyotish is enlightened advice, and its occult eye reveals its vibrational roots in the universal records of the human collective.
The Samhita Jyotish is still widely practiced, and it determines a favourable time analysis for important events. On the same branch of discipline and less known is the Ang Vidya. Ang in Hindi means limb and Vidhya means knowledge. The Ang Vidya is a knowledge of the limbs. This discipline determines personal psychology through the markings shown on the face (Mukha), feet (Paad) and hands (Hast). The Ang Vidya is a roadmap through which the universal language of humanity is translated into a personal dialogue for self-awareness.
The occult wisdom of the Hindus is complex and vast. It is a combination of still existing oral teachings and written translations. The following flow chart shows where in the cannon of Vedic knowledge the Ang Vidya sits and the aspects that surround it, shows where in the occult, I was able to establish my interpretation of the Ved Purusha.
The Ang Vidya is a collection of cues. These cues prompt the individual to an awareness of the physical nature of our emotional body. There are three profiles in the Ang Vidya and a profile is the collection of visible cues noticed during an examination of a subject. Each cue is associated with a particular set of influences, and an influence is the associated vibration of the cue. The random abruptness of these influences reflects their vibrational roots. Because it is universal, the language of the cues is positioned to adapt to each individual and therefore cannot be specific. The interpretation of the vibration is focused on the patterns and not the individual. The nature of the occult instruction is to internalize the patterns and apply them to your circumstances.
The three profiles of the Ang Vidya are divided by the limbs of our body. The head is Mukha Jyotish and read by physiognomy. The hands are Hast Jyotish and interpreted through palmistry. The feet are Paad Jyotish and understood through podomancy. The three profiles of the Ang Vidya then connect to the three aspects of our being. Paad Jyotish connects to our casual body, the astral of our two minds, conscious and subconscious, are aligned with Hast Jyotish, and Mukha is connected to the physical.
Each of the disciplines in the Ang Vidya is sufficient on its own to reveal intuitive understanding. Even so they are most effective when combined. The paralanguage cue of cracked and broken skin indicates a need to please. If you see cracked skin on the heel of the right foot, it can be assumed that the person pleases others at the cost of their own emotional stability and balance. If that same person has dominant interference lines on their hands, glean that the people in that person’s life are taking advantage of their natural inclination to please and the person holds a place of servitude within their social structure. Add a square chin and assume the servitude is done willingly for a higher purpose. If the forehead is the highest point on their head, then maybe that servitude is induced by force or trickery. In this vein, knowledge gained from the Ang Vidya is inexhaustible.
These dialogues of interpretation are commonly taken outside of the collective Ang Vidya. Palmistry in particular, has diversified into many cultures since its inception and there are thousands of books on the subject. My interpretation of the cues is not dogmatic or officious. There are other methods of interpreting the body and variations on the cues between cultures. It is okay to blend your knowledge of these with the Ang Vidya. What is most important is that you begin the journey of awareness.
The truth needs no memory and the trick to using the intuitive cues of emotion is not in memorizing them. The trick is to use the third eye, like Birdwhistell used the eye of the camera, to slow down the assumptive, rational mind. Open your third eye with intuitive mindfulness and focus it on the here and now. Slow down your mind by reducing your sphere of space to the intimate and by restricting your view of time to the immediate.
Application of The Ang Vidya begins where you are, and the benefit is not a lesson in memory but a lesson in awareness. A literal interpretation gives us a long list of abstract details to memorize. The third eye looks at that same list of cues and focuses not on the many but seeks out the truth casually visible in every line. It looks for the spiritual insight. An insight gained by seeing that all people share instinctive body movements, markings, and characteristics simply because we all share the same type of body, and we all feel the same type of feelings. It shows us that we are all part of the same. It shows us that the Many are One.
[1] Sri Aurobindo, Vedic scholar in Mantra by Harvey P. Alper; Albany, N.Y., State University of New York Press, 1989
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