The Ashvattha Tree

There is a fig tree called “Ashvattha” that is said to have originated on the Indian subcontinent. However, it isn’t only because of its fruit, that the tree has gained mythological status. This tree itself holds deep spiritual significance for many cultures, especially Hindu and Buddhist. Yogic masters, shamans, Persian holy men, even the ancient Celtic culture and the Vikings knew about this tree. As a symbol of eternal life, it is a sacred fig tree symbolizing the universe, and is associated with blessings, spiritual practices, and natural beauty. Why is this tree held in such high esteem? Probably because each culture that has seen it has been so awed by its spectacle that myths have abounded. The “Ashtavattha” has a unique and strange presence that can’t be ignored: it grows as an inverted structure where the roots are above, and its branches are below.

What can we learn from that? How did this odd-looking tree, made rich with its symbolism and epic stories, find its way into finding such a powerful place in spirituality? What is behind the mysticism of the tree? Can the tree be a metaphor for our material and spiritual life?

In the Katha Upanishads of the Vedas, an ancient Indian work, there is a story that tells of a great and cosmic tree that is said to be the origin of all that is. It says that there is an eternal tree called Ashvattha, whose roots point upwards, and its branches point downwards. Its luminous root is Brahman, the supreme reality. Everything that exists is rooted in this point. There is nothing else beyond it. And instead of bearing figs, this tree bears celestial nectar – Nakshatra – the stars themselves. Ashvattha is being described as upside down, so that its roots reach up into the transcendent sky, and its trunk and branches extend into the universe to provide the basis for life. The Upanishads tell us that the roots are watered in the realm of “non-death”– the Amaraloka – which could also be translated as the divine realm of eternal life. The story suggests that the roots have always existed, but the branches move through the cycles of creation, known in the East as the three cycles of Gunas. While the roots never change and are immortal, the crown of the tree is constantly changing – it bears leaves that all grow from one trunk, blossoms and fruits that flourish and decay and then return to their source, their origin, just as an apple falls on the ground, roots and becomes earth again. That’s how the Vedas describe it.

In Hinduism and Buddhism, the poplar fig, Ficus religiosa, is also known as the Buddha tree and as the Ashvattha or Pippala tree. This sacred fig tree is known as the tree under which the Buddha sat in meditation when he became enlightened. It is unique as it grows, aerial roots spring from the side branches of this tree, and as they reach the earth, they re-root themselves and form a new tree. As a result, over time the tree can cover an area of several hundred square meters and become an entire forest of Ashvattha trees, and it is no longer possible to know which was the original tree. Because every tree in this forest is part of the first original one, and although it looks like there are several trees, there is just one tree.

What is the symbolism in this mystical tale?

The poets say, He is the Root of the Tree of Life growing in the garden of His own pre-eternal love. And its many branches, twigs, and leaves are His creation.¹

In many cultures and religions, the tree symbolizes the ascension to higher regions.

It also represents stability, which is given by the roots and the trunk, as well as flexibility through its branches, which can move in the wind without being broken. Stability and flexibility are qualities that we need in our lives on earth.

In the Bible we read about “The Tree of the knowledge of good and evil”. The Jewish Torah scholar Friedrich Weinreb explains, “As soon as man eats from “The Tree of knowledge”, the way to the “Tree of life”, is closed.”

If human beings begin to reach for the visible and forget the invisible world of heaven, they lose the connection to “The Tree of life”, to the spiritual level, and to Nam, the sound current. This “forgetting” or losing contact, is also referred to in the Bible as the “Fall of man”.

Where do we find the “fruit” of this mysterious tree the mystics talk about?
In the Granth Sahib (102) it says: “Everything you are searching for is within you, nothing is outside. He, who seeks outside, is lost in illusion.” And in the Adi Granth, one reads, “The body is the temple of God, in it the jewel of knowledge is revealed.” In deep meditation you can climb the tree. The Ashvattha Tree is inside your body.

The tree is hidden within, its trunk symbolizes the spine of the human body, as explained in the Vedas. The Muladhara chakra at the end of the spine, the so-called “root chakra”, corresponds to the root of the spine, but here too – as with the Asvattha tree – the true root lies at the top of the human body, in the Sahasrara chakra or “crown chakra”. This is where the connection to the cosmos and subtle energy is possible. In Sahasrara, according to the Bhagavad Gita, the mystical marriage of Shiva and Shakti takes place, the union of the individual soul with the cosmic soul, which leads to the state of Samadhi, enlightenment. Divine consciousness resides in this center. This is awakened when we stop trying to reach for the fruits outside and turn our attention inwards. Then the “Serpent of Kundalini”, the power of consciousness, moves in the subtle circles corresponding to the spine upwards towards the head. Legends about the “Tree of Life” of India maintain that there is an eagle near the top of the tree that the serpent is trying to reach. The eagle symbolizes the Tisra Til, the center where the ascent of consciousness becomes possible. It lies behind the center of the eyebrows and is also called the “third eye”. When the snake passes the eagle and reaches the true root of the tree, enlightenment, God-realization and merging with the ocean of love inevitably follow.

“Close the nine gates and conquer the wandering mind” is written in the Adi Granth: “Behind the tenth gate you will find your true home. There the never-ending music of the Word resounds day and night.” (AG p. 124, line 13-15)

Through the guidance of the Master you hear the heavenly Word. By closing the nine gates, you find salvation at the tenth gate. There echoes the boundless melody of the Word.

When by the grace of the Perfect Master one is put into touch with the magnetic Word, one’s eyes are opened, and blindness is cured. The inner light shines forth and the darkness of ignorance melts away. Guru Nanak says in Quest for Light:

Those who see the light of the inner flame and hear the Word become attached to the true Lord.²

The mind of the person concerned merges with Brahman again, and the light of their soul unites with the light of the Divine. Meditation on the Word loosens the knot between mind and soul. As a result, the mind finds its own natural origin and the soul becomes free and can return to its true home. Once this obstacle has been removed from the soul, it will re-enter the One, just as a needle is attracted by a magnet when there is no longer any weight on it. The snake has passed the eagle and the soul is free. In the Bhagavad Gita it says, “He who always keeps his mind under control, his spiritual endeavor leads to inner peace, he attains supreme bliss and returns to the perfect One.”

For most of us, ascending to the eye center is a relentless battle against the wandering mind. To attain this moment, we must work hard. It is our task to develop the perseverance, endurance, and patience with which we can consistently implement the Master's teachings. Meditation, simran, attending satsang, seva, and reading the books can be of great help in keeping the promises we made at our initiation. Namely, to abstain from meat, fish and eggs and all foods that contain them, not to take drugs, to lead a life of righteousness, and to do our meditation of two and a half hours every day.

All spiritual exercises serve only one purpose – to awaken love for God. They fulfill their purpose only when the fire of love is kindled through them and the disciple eventually forgets himself and all worldly attachments. Baba Ji put it in a nutshell when he said (23.02.1995):

Simran should be practiced with love and with the conviction that it is the most important thing in life. When we do simran with absolute concentration and total desire, then we will surely succeed.

Maharaj Charan Singh was once asked: “How can I develop devotion and love in meditation?”

The Master’s answer was (02.11.1989):

You must be one hundred percent in simran. Don't allow yourself any excuses to turn your attention elsewhere. Stay in simran. We practice simran to extinguish thoughts. When not a single thought arises, when you are absolutely thoughtless, then the light and the sound will absolutely attract you. When simran is perfect, then love is also there.

A text from the Bhagavata Purana relates that at the time of his death, Krishna withdrew his consciousness into his inner being and contemplated the Ashvattha tree. It is said that sitting under a Bodhi tree, Siddharta became enlightened and when he was awakened, he became Buddha. He was tested to the utmost by the inclinations of his mind and yet, he conquered all his desires.

Is there a way to understand the symbolism of these stories?
In the Adi Granth (M1 Japji p.1) it is said,

True from the beginning, true throughout the ages, true is He, and true will He remain.

The tree can be interpreted as a synonym for the physical form of the Master and when we go within, we encounter the “Tree of Eternal Life”, the true Master in his true form.

While everything in the universe appears to be separate from each other, but just as many leaves grow from the one trunk of the Ashvattha tree, everything is interconnected and comes from the One, eternal source. We all belong to the same family because we all have the same One Heavenly Father. Sukadev Bretz, the founder of Yoga Vidya, explains, every leaf gets its nourishment from the same tree, the same roots. Our roots are in the same God. We are ultimately part of the same God. Therefore, this Ashvattha Tree is to be seen as a symbol of creation, a symbol of interconnectedness.

We all belong to the same family because we all have the same One Heavenly Father.

Only through a true and living spiritual teacher can we recognize the One who created everything. Only through the perfect teacher can we climb up to the true roots of the Ashvattha Tree and only through his grace is the wayward mind purified and we no longer eat the “Forbidden Fruits”.

Our life is like a single fruit on this great world tree and if one knows the root of this tree and trusts the Almighty, every fear will come to an end, true love will awaken, and through the radiance of this love, one will be able to merge with God, the All-One.

Just as the leaves wither and the fruits fall from the tree, our existence is without duration. As a ripe fruit, once it has fallen from the tree, cannot be reattached to its branches despite great efforts, this life has passed in vain, if we remain attached to our earthly ties. Then we once again need the rare opportunity of a human body to go through the cycle of life and death to achieve salvation. That is why the Saints advise us never to lose sight of our goal or the meaning of this God-given opportunity of human life.

Kabir says in the Adi Granth (AG p.1366 line 1-2), “Rare is the birth as a human being, it does not always come back, just as the ripe fruit falls from the tree and does not return to the branch”. We have been granted the gift of human birth to perform devoted service to the Lord. Initiation is the beginning.

Just being initiated does not guarantee God-realization and spiritual liberation within four lives. We have to steep ourselves in meditation. If just the act of being initiated would guarantee liberation, then why do the Master persistently remind us to mediate?³

And now the last question: What happens when the world tree dies?

When the Master withdraws the sound current from the world, life on this earth will come to an end, just as a tree dies after a certain time. The One, however, will always remain, which is clearly expressed in the quote by from the book One Being One,

Wherever and whoever a person may be, they are all a part of the One Spirit, the One Being. No one is excluded. Indeed, all possess the potential to realize their inner identity with this One Being.⁴

And as the Ashvattha tree lives in communion with its clones, God´s children could live much easier if they lived in a peaceful and harmonious community with themselves through meditation, with each other, and with God. As the Ashvattha tree is always connected to its one root, we, through our connection with the spiritual teacher, are helped to become one with the Lord, and like God (our root), become free from the chains of birth and death.