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An Addendum to Activating the Spiritual Organs.
On Michaelmas Day 1994, shortly before the Seth
Meditations began, I set out to paint a simple geometric work,
in essence a vesica balanced on an associated crescent. I
thought at first that the motivation to paint this picture lay in
the geometric nicety that the pattern expresses. But I was
drawn to the reproduction of Dürer’s The Virgin on the
Crescent, which is on the cover of my copy of The Chymical
Wedding. I was aware then that this event signalled the
beginning of a new spiritual task, one that would involve
‘virgin water / light: pristine’.
I will place these images here at the beginning of this
account of the Seth meditations:
The Seth Meditations are unusual in that they involved
a set ritual, so that all the disclosures had their source in this
ritual. I had brought three beechnuts with me from Brighton,
harvested from an exceptionally fine tree in Preston Park. The
ritual involved placing one nut on the tip of my extended
tongue, and one each in the centre of the palms of my left and
right hands. My hands were extended before me at waist
height, palms upwards and open, but they would move at
times during the meditations in response to the sensations
experienced in each: weight, heat, lightness and the like. I
faced west, eyes closed, and I concentrated inwardly in a
relaxed way. Notes were made immediately after each
session. The meditations form a thread through much other
spiritual activity, but I was aware when each meditation
impended, though sometimes the notice was extremely short.
Something of the purpose and meaning of the
meditations has been discussed in Activating the Spiritual
Organs, so I will restrict myself here largely to giving details
of the Seth meditations and other closely associated
The Seth meditations themselves were prefaced by a
short series of meditations in which a specific preparation
On the 10th October 1994 I was made aware of the
origin of the beechnuts I would use in the Seth meditations:
that they came from the Rose Garden in Preston Park,
Brighton. On 14th October I clearly saw the seeds as though
grown to full height. Then on the 16th I saw one of the trees,
‘The Tree’, stripped to its bare form and understood that ‘we
glimpse heaven in trees, and in flowers death’. I cried ‘votive
tears’ then, ‘lamenting the veil’.
I The first Seth meditation then took place on 4th November
1994. The ritual produced a powerful emotional reaction. I
came to understand that this was a kind of test and that I was
of sufficient purity for the process to continue.
II The second meditation, on 14th November, began with a
direct reference to the first meditation. I then experienced
‘red’ on the left and ‘pale yellow’ on the right, with ‘fire in
the centre created by the interflowing of left and right: [a]
passage opens down and down.’ I noted at the time that this
may still be a period of preparation, though I also noted that
‘the fire is perfectly correct’. In brackets I remarked that
‘seed is planted in autumn’.
III This meditation took place on 18th December 1994, and
details of it appear in my notes in the form of a commentary.
I will quote the entire entry:
The trident of Neptune is the Tree of Fire: fire and water join
here: the trident is the three Zeros in Kether, the power is
triple, active side to side, back to front, still at centre, where
activity is joined in measure, like a fire
Neptune’s embrace of his weapons, like rain in a desert (hot –
fire earth, congealing will to slime), earth molten living water
= Kether: three parts: BEHIND LIGHT THERE IS AN
ABYSS THAT GIVES A PLACE TO LIGHT, BEHIND
THAT IS NOTHING, PLACE ITSELF, the first thought:
‘Light requires limitlessness in order to be; the limitless is
that which can only be itself’: an understanding of this will
help explain why light is always incomplete; no identity, a
presence lacking life.
The next three meditations occur in quick succession.
IV on 20th December: I see a knight on horseback made of
stone, red and blue light at the edges, left to right. I will later
understand that this is a vision of Osiris – see entry for 29th
V on 21st December: I see this
last being drawn back.
and feel that the veil is at
VI occurred later on 21st December: I see the image from
that morning’s meditation
(V) turn into an exclaiming human being
, then see the top
part replicating , like many people in a line, ‘like angelic
choirs’, but also like ‘tree/bush growing before my eyes’.
Then I noted:
If this is following RS[teiner]’s plan, then there should
be one more, the dark comprehending the light – the
Pentagram – shining forth in greatest darkness.
VII This is the entry for the seventh meditation, which took
place on 27th December:
Left is fire, right is a drawing silent cold; one rising the other
counterbalancing this rise, extending like a plant so that in the
centre the dark is surrounded above and below the rays are
bright: silent and modest.
A frightening kind of abyss beside me afterwards:
beyond solitude, there’s nowhere else to go: I feel alone, then
I remember Christ, embracing him into me again, his light
lustrous on his shoulders and arms, his face all aglow: - I
know this latter, though I cannot see it: it is the means by
which I see at all. This means that the shoulders and arms that
I see are? MYSELF?
The following entry expands on this aspect in relation to the
Seth med[itation] IV; the knight is Osiris, he guided my
vision from the [sic – that] point on: this is the Gift of Seth.
Osiris is the face of Christ, the light there, an intellectual light
+ and so dark to the senses – OSIRIS IS THE LIVING
LIGHT FOR US.
VIII The eighth meditation was undertaken on 30th
December. This is the journal entry:
Towards the dark: left a glowing pearl, right an intense fire,
only it[s] glow bearable: in the centre a long shining rod,
extending forward, curving up and then down. Together a
lively fire, behind a shadow of a flame, that begins to grow
up and bend over right
: orange backing. A LIVING
SHADOW – discernible behind the flames. Soul’s first
freedom: now await its growth – avoid phantasy. BEHIND
LIGHT IS THE SOUL.
IX The ninth meditation followed on 5th January 1995. Here
is the entry:
The penis of the dancer: right has weight, earth, from which
grows a strong plant/tree, then with a surge it becomes a
green flame. Left is hollow, then a globe, then a ring of fire.
Both rise strongly together. The centre is dark until the
serpent (the Lions) extends falling into this world – then a
tongue of light, curving up to the right, lesser tongues around
it: light tongues very smooth + firm
Began with awareness of base of rump warming, a ring of
light in my mind: prompted me to do the med[itation]. Pulled
out very quickly at end, both a sense of a ‘gross’
overextension and a finer awareness that burden of tongue of
light could not be borne long at this point. The living shadow
has become light: like a tree becoming a huge flame: this is
about life, its relation to something characterised as fire
Very down to earth… this med[itation] practice should run
parallel to central concern: preparatory knowledge.
SYNESIUS – guide now.
The Seth Meditation is about experience – direct experience
only – I have no mental copy of the tongue of fire, tho’ I saw
it clearly. – Seeing trees light up in a green flame, and
looking at the sun at zenith, the world dark afterwards: how
the very intensity of the light creates the shadow we call the
X The tenth meditation occurred on 9th January:
White blue flames – fingers – on right, a white globular star
rising to left: guidance in the centre: five sparks of pure light
(red tinged?) arrayed
: I of course was looking for more
and thought at first that the med[itation] had failed:
I noted on the following day that ‘TO WITNESS BEING IS
TO BE DIVINE.’
XI On the 19th January the eleventh meditation took place.
This is the entry:
Low key tho’ I wanted more: heavy balls of fire in each hand,
zigzag up arms to shoulder and head: using water to purify
from here on.
XII The twelfth Seth meditation occurred on 23rd January
Reluctant tho’ suddenly drawn: with weight in my hands
heavier (still impressing, an hour later): forced back by
weight of all seeds: then realised I could push up: the
resistance gave way immediately: a slight flaring of white
light, as (sic – at) bottom, then (afterwards) a[t] top of vision:
DRAWN UP <no more images now, after 13/1/95>
XIII It was some weeks before the next meditation was
undertaken, on 16th February 1995:
weight, strength, channel: a fountain
: very specific,
XIV The final meditation did not take place until 6th July
1995, five months later:
<nuts brought from ‘City of Defeat’> dark downpouring on
L[eft], pillar of fire weighing down R[ight]; two green shoots
( ) to centre, descending yellow rays of light: then clearly:
The Pentagram!- this seems so obvious to me that I
don’t want to comment on it. Reluctant to write this. This is
being involved, how hard to grasp the entire image: (1) the
Pentagram (2) truth (3) relation. The Penta[gram] was pearly
(Being Identity) fading: no analysis: <disappointed by this>
The Seth Meditation is discussed in Activating the
Spiritual Organs from the point of view of the interplay of
the solar and lunar powers. Here I want to examine the
meditation cycle on its own terms.
Though I considered the first meditation at the time to
be a kind of test, it would seem now that it also serves to
create an initial “space” for the forthcoming process. The
enactment in the second meditation leads to the creation of
the Trident form that appears in the third meditation. Once
established, the motions of the Kether triplicity are then
indicated, the first side to side, the second from back to front,
and finally the third still at the centre, and later elaborated in
terms that are in fact an introductory description of the three
stages of what will be a process of generation: “Behind light
there is an abyss that gives a place to light, behind that is
nothing, place itself.” It was typical of my experience of this
process that the unrealised stages appeared as disquietingly
empty and vacant.
The first stage is fulfilled in the fourth meditation,
where Osiris appears as the “face of Christ, the light there”
(though this was not understood until some time into the
second stage). The beginning of the second stage itself is
heralded by the realisation that a veil has been drawn back.
Then in the fifth, sixth and seventh meditations can be seen
the growth of the plant being that serves to make visible the
locus for what will be realised in the second stage. This is
revealed in the eighth meditation as the Soul.
The third and final stage begins in the ninth meditation.
It is clear that some kind of conception is witnessed here,
how the descending serpent interacts with the “strong” plant
by means of fire. The remaining meditations indicate stages
in the gestation of this being, until the moment of its
generation in the final meditation, signified by the Pentagram.
The full course of the process can be indicated now.
The first stage concerns the establishment of the “Light”,
which appears in the form of Osiris, who is the “face of
Christ”. The next stage involves the creation of the plant-like
being that makes possible the discernment of the Soul itself.
This is an important precondition for the final stage, in which
the Pentagram appears in the Soul.
It can be asked, what is the Pentagram, that its
appearance here is such a mighty and obviously
overwhelming event in itself? The Pentagram permeates the
whole Mystery, centred on the Brow Chakra and symbolised
in bird forms from Dove to Eagle. Its role seems best defined
in the course of the encounter with Christ, where I construct a
boat with a mast and sail modelled on the Pentagram to serve
as a vehicle for both Christ and my own Ego. Thus the Seth
Meditations served to establish the actual spiritual vehicle
which is an essential precondition for the incarnation of the
Ego, a process that has been detailed in the Activating of the
Spiritual Organs essay above.
21 December 2001
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