THE GRYPHON MYSTERY

PHILIP MATTHEWS

September 1999 –
May 2015

© Philip Matthews

“And there is a certain great law which governs the progressive
development of consciousness in all future stages of life. Namely, it is
what man works at to help others attain such consciousness which
contributes most to its development.”
Rudolf Steiner

2

INDEX
Preface

4

The Gryphon Mystery
The Spiritual Organs
The Spiritual Body
The Encounter with Christ
Activating the Spiritual Organs
The Seth Meditations

8
27
45
57
83

The Wisdom
On the Division of the Sexes and
the Advent of the Ego
The Same and the Other – The Nature of Human Will
Will and Soul – The Phantom of Life
On the Incarnation of the Ego
Desire and Beauty – The Ego and The Other

95
130
145
170
192

Afterword

201

Appendix 1: The Ego and the Soul
Appendix 2: The Ego and the Human Being
Appendix 3: The Ego and the World of Form
Appendix 4: On the Perfect

203
206
211
215

Endnote 1: The Midwife – The Role of the Woman
Endnote 2: On Death and Thereafter
Endnote 3: The Mother

230
234
241

Final

248
3

PREFACE
The essays presented here were not conceived as a
series; they have grown one from the other in the order in
which they are arranged. You will find that each essay
introduces and explains itself as needs be.
Access to the Journal of the Anthroposophical Society
in Ireland was the occasion for writing the first essay, The
Spiritual Organs. The companion essay, The Spiritual
Body, is in direct continuity with it, in effect the second part
of a single work. I separated them simply because as one
essay it would have been too long. The Spiritual Organs
was published in the Summer 2000 issue of the Journal.
Though The Encounter with Christ came third in the
series, it is for obvious reasons the pivotal work. The subject
is momentous, but I have added nothing to the revelations
recounted here, hoping in this way to encourage readers to
seek their own individual encounters with this being.
Activating the Spiritual Organs completes the
description of the spiritual organs begun in The Spiritual
Organs and The Spiritual Body. It gathers together much of
the material disclosed in the preceding three essays. The Seth
Meditations is an addendum to Activating the Spiritual
Organs. While it is intended to illuminate an important
aspect of that essay, it stands in its own right as a significant
spiritual experience.
The completion of the Gryphon Mystery led on into a
long period of new insight, which took many years to
4

The Endnote 1 looks back across the entire process from the perspective of the cycle of novels that constitute The Dark Liberation. The ninth essay. is an attempt to outline the larger destiny of mankind and its place in the great spiritual drama that shapes the whole of reality. The next essay. is an account of the final development of mankind. examines the two great stimuli in human life and their very different influences upon us. details the context for the creation of the Spiritual Organs and their relation to the destiny of mankind. The Same and the Other – the Nature of Human Will. Desire and Beauty – The Ego and The Other. But it would be expected that the achievement of the Hieros Gamos (Sacred Marriage) – which is what the successful activation of the Spiritual Organs amounted to – should lead to the release of the Wisdom which the “female” part of the Adam Kadmon possesses. The sixth essay.understand. The seventh essay. On the Division of the Human Being and the Advent of the Ego. while the last essay. The reader should consult the novels listed in the Endnote for fuller accounts of the woman’s role than can be provided here. On the Incarnation of the Ego. Soul and Will – the Phantom of Life. elaborates the description of reality introduced in the previous essay. The last five essays introduce the main outlines of that Wisdom. The Appendices contain further reflections on the nature and destiny of mankind in relation to the Ego. Endnote 2 gives an account of the aftermath 5 .

Endnote 3 examines the phenomenon of the Mother. The motivation for bringing these disclosures and experiences to the attention of others is detailed in The Spiritual Organs. My hope is that reading these essays will stimulate the spiritual element that resides in all human beings to the point where each individual becomes aware of its presence and will thus be encouraged to open his or her own spiritual organs. Finally. 6 .of death.

THE GRYPHON MYSTERY 7 .

Rudolf Steiner The Riddle of Humanity. 8 .THE SPIRITUAL ORGANS Manifestations of life are always sevenfold.

I should observe that the forms of the Chakras have remained largely unchanged over the last two thousand years. the set of images is peculiarly complete in specified ways. we bear the signs of our spiritual state upon our being. signs that are perceptible to the spiritually advanced. I am not sure what kind of reception this essay will receive. In fact the only deviation of note from the pattern familiar today is to be 9 . Almost from the beginning I recognised that many others have experienced what I experience. In view of what I am presenting here. In any case. I accept this point. which I will do below.To be candid. The result is that many have come to believe that possession of a map of heaven is at once a passport to that region. maps and figurations of occult and sacred symbols. Nonetheless. so reporting our visions adds nothing to their assessment of us. and that most of them maintain silence and strive on in humility for deeper spiritual understanding. I have decided to bring forward this particular set of images. I bear in mind also Rudolf Steiner’s remark that the images perceived during spiritual development are merely indications of one’s progress and not as such of much value to others. The first reason I will leave aside for the moment until I have created a context for it. By this I mean that the images form a complete set without at the same time disclosing all the knowledge that might be obtained from them. The other reason is this: as you will see. I do so for two reasons. The world is certainly overburdened by now with diagrams.

I was very surprised when the Chakra actually made its presence felt! However. Even C. deviating only to move the second Chakra up to the spleen. The well known model of the Chakras as lotus flowers with their associated figures and symbols date from an Indian compilation of the 17th century. I was much more taken by a painting of the Chakras. there is a case to be made for interpreting certain ‘living’ aspects of his teaching by reference to an exploration of the depths to be found in each of the Chakras. at Christmas 1985. The Chakras. where the root Chakra is said to be triangular in shape. Leadbeater. and to subdivide the brow Chakra’s two petals into 48 ‘undulations’ each. Until I perceived this aspect of Dr Steiner’s insight. on his own clairvoyant investigations. my interest in the Chakras had been peripheral. that hung in the exercise room. Years later. Towards the end of the course she led us to contact the base Chakra. It was a profoundly satisfying experience. I managed to create my own painting of the familiar tree of lotus flowers.found in the 6th century AD Yoga Upanishad. Even so.W. My first experience of them came during a course of yoga I undertook with Lily Donat in London in 1977. who based his study. maintained the forms in substance. and that he explored them ceaselessly. going so far as to adopt the didactic superstructure developed over the centuries. 10 . There is no doubt that the seven lotus flowers were of great significance to him. done by one of her students. with truly wonderful results. Rudolf Steiner for his part accepted the traditional Indian interpretation of the Chakras. just another part of the wide spectrum of occult knowledge and speculation.

I feel I should say something about the nature of the sources I am using to give this account. thus obtaining 4-page units of writing space. I filled these pages with condensed accounts plus whatever images. The second was to hold a comprehensive record of the whole cycle of mediations in the hope that I might better understand it in the future. I have kept diaries and account books. When the present series of meditations began in late 1991. These accounts were intended to serve three purposes. These private experiences ranged in a systematic way – seen retrospectively – through familiar and unfamiliar regions. It began as an expediency: I jotted down abbreviated accounts of my experiences in pencil on folded sheets of unruled A4. One was to make an accurate and sufficient record as soon as possible after the experience. The third reason is in some ways the most important. The handwriting is tiny – I need a glass now in order to read it. Only in early 1992. I do this in order to forestall the modern habit of labelling the new and 11 . Like so many. shapes and transforms occurred. my meditation began to develop in the early nineties. I was content to hold them in memory. when I realised the scale of the inner activity. At the same time. concentrating upon the cross-structure of the epochs of the Earth’s evolution and the development of the human bodies or sheaths. did I begin to keep notes. I write down my experiences in order that I might forget them. as a result of completing a project that had spanned twenty years. culminating in January 1996 in the series of images set out below.I became immersed in Rudolf Steiner’s works during the late 80’s.

I stress this now because it was only when I went back over my notes of the Chakra meditations earlier this year that I began to grasp their possible significance and value. but the commentary on the individual Chakras that follows on the Diary should help to explicate them. I am aware that these entries will appear extremely cryptic at first sight. the brow Chakra has 2. Thus the base Chakra has 4 petals. and the crown Chakra has 1000. all abbreviations will be expanded and personal elements will be excluded unless they convey necessary information. the throat Chakra has 16. I forget my experiences so that I do not contaminate future experience with spurious expectations derived indirectly from past experience. Only the relevant entries will be given. I now intend setting out the accounts of the Chakra meditations in a ‘raw’ state. the sacral plexus Chakra has 6. Please note that I refer to the Chakras by the number of petals each possesses – the most unambiguous way to refer to them in shorthand. This is the Diary: 24/12/95: Med[itation]: at throat: life like flame consuming paper: ‘mineral disposition’: 12 . the solar plexus Chakra has 10. the heart Chakra has 12. as a Diary. Square brackets enclose explanatory notes not in the original account.the unknown (and the spiritual world is unknown to each of us prior to our experience of it) with preconceived concepts and names.

dark otherwise: sudden: much unconsciousness. 17/2/96: Chakra VII: Prayer then [Chakra] 16. had to pull myself up sharply. the spirals] rotating: indistinct but movement: ALWAYS RETURN. 13/2/96: Chakra VI: [Chakra] 6: counter rotation dark spheres on outer rim.. 9/2/96: Chakra V: [Chakra] 2 = silver ring – vibrant: base-ring around dark spaced [sic] in Heart.1/1/96: Being introduced itself as ‘RUDOLF’: surprised by this. 15/1/96: Chakra (II) med: (clear): Larynx connection: crown fill [sic]: gap at pineal: deep place: closed: plan constructed for reference [see below]. 11/1/96: CHAKRA med begun (I): First vision: : Latter [i. like gas ring. 20/1/96: Chakra III: [Chakras] 4. 1000 open: [Images of these Chakras appear here] Kundalini hot and cold. 2/2/96: Chakra IV: Kundalini established in own ‘garden’ (gate): All centres contacted: Med 2: Kundalini left in place. 12. active: separation involved in all this: [Chakras] 16. too soon for RS[teiner]. 10 closed still ( 6? ).e. 2. then intense rim dark centre: [Chakra] 12 = 4 x 3. 13 . then 3 x 4 then livid: sudden : 2 very active: [Chakras] 10 + 16 quiet still.

next throat + chakra 16 as ring with face. homo[sexual]. (B) WARMTH AIR 16 = – SOUND – WATER: Chakra XII: 2= 1000 = 14 . so that [meditation] may deepen to operations with chakras: 3/3/96: Chakra X: pre-med[itation]: 12 red rosy X [ie Rosy Cross] for chak[ra] 12 heart: chak 6 = Black white yellow gold : Kundalini ‘rooted in God’ – scarlet? 13/3/96: Chakra XI: 12 = : Dark: ‘starts here’. two horns reaching #2 [last image repeated] – later saw that ring is that of arms/hands that supply throat: v. significant: chakras may be integral. 12 = 2 x 6 (Hex) 6 = 2 x 3 (triangle) cross = Kundalini = plant. 22/3/96: (A) Dr[eam] RS[teiner] red [as though] from wind: [I am asked] ‘how many books?’ – 12/16.27/2/96: Chakra VIII: [Chakra] 10 = sphere of 10 raised faces: erotic. rel[ated to] male.e. father: 4 + 6: see all chakras N/2: i. 2/3/96: Chakra IX: NB – occurred during initial med: throat to eyes – chakra 2 appeared.

Then. Believe me when I say that I only became aware that the Chakra meditations were bounded by these two encounters earlier this year.In addition to this: you can see that on 15/1/96 I set up a ‘plan’ for reference. is the encounter with the spirit who called himself ‘RUDOLF’ at the start of the sequence. with Rudolf Steiner. Now. It seems to be a common factor in spiritual development that spirits – good and bad – are drawn to the opening one is creating. when I first set out to study my notes of the meditations in detail. I think you can see that this is true. I drew the Chakras in ascending order in the traditional lotus form. The other reason. It is not an authority to do so. but it does not change the import of the image at all. the compelling one for me. I set alongside each Chakra the new image(s) as I experienced them. this time in dream. One was because they form a complete set. I first drew it thus: The modification is intuitive. At the beginning I said I had two reasons for deciding to communicate these new images. It is my conviction that if one is 15 . They are laid out here (see the last page of this essay) substantially as I saw them. The only modification is an adjustment of the root Chakra. as the meditations progressed. I want to emphasise that it is this aspect which compels me to disclose these images. nor does it underwrite my doing so. and a second encounter.

In the following commentary I will detail these additions. which form the interlacing currents. You will notice that colour is an important element in the images. Delusion in the matter of images is one thing. I am prepared to submit to the impulse to make these meditations known to those they might interest.obliged to remain silent about one’s visions. delusions about spirit beings is a graver and more frightening matter. you will have to judge their worth for yourself. the other ‘cold’ – red and blue. I should indicate a certain liberty in presenting them here. Pingala-Sun and Ida-Moon of Indian 16 . THE KUNDALINI GARDEN This image is novel in the context of the Chakras and totally new in my experience. one is doubly obliged to maintain silence about the spirits one encounters. I see it as a hollow building block filled with earth (green) from which two plants grow. I have added to them in small ways in order to elucidate some of the implications apparent in the images themselves. I am presenting them here in a ‘raw’ state so that no one is seduced by persuasive presentation of pretty pictures. one ‘hot’. While the colours attributed to the various images here follow the disclosures. In the end. With this caution in mind. Before I undertake what I intend will be a fairly concise commentary on the images.

Best images: an egg in an eggcup. more than I am prepared to absorb even yet. Notice how the fundamental nature of this organ is signalled in the 20/1/96 meditation by the echo set up in all 17 . that are said to rise from Chakra to Chakra to the brow Chakra. white for Ego. white This is a truly transformative image. In other words. tip. yellow for astral. The injunction in the 11/1/96 meditation to ‘always return’ reminds us that the Kundalini must always be returned to its resting place in the Garden after any exercise involving it. red. Colours: Base. globe. But a word of caution: the rising of the Kundalini is represented by many authorities as a traumatic event. I know important things about the Kundalini. a shaving mirror. armature. a chalice with host. blue for ether.tradition. Fourfold as the four bodies of the human being – red for physical. but I am less certain of my experience of it. yellow. Much is said of the Kundalini Garden in the meditations. ROOT CHAKRA – 4 petals. One must be careful then not to confuse the knowledge imparted in these meditations with one’s experience of the events referred to. at base of spine. Grail with stone. blue. a caution repeated by most authorities on the subject.

to do with alchemy. The arrow through the six means to point to the hexagram in the 15/1/96 entry. You see that on 20/1/96 I raised the question of the status of this lotus after I listed only six lotuses as opened or closed. but I am not prepared to speculate on this. the 6. below navel. I don’t intend pursuing this matter further here – it is one aspect of the meditations that I cannot yet fathom. I have little meditational experience of this lotus and only one physical experience. I forgot then that the hexagram there is linked to the throat lotus and seems to refer back to the content of the 24/12/95 meditation. The physical experience.the other organs. which precedes the series proper. was one of intense joy rising from that part of my body at the sight of a 18 . I will refer to it again at the end of this discussion. SACRAL PLEXUS CHAKRA – 6 petals. The colouring is as indicated in the meditation of 3/3/96. like a roll call. There may be a link. between the hexagram of the Throat Chakra – the ‘mineral disposition’ – and that associated in detail with the Sacral Plexus Chakra. Even my reception of the images has an element of confusion. excepting the organ immediately above. by the way. I feel that the gold and yellow triangles rotate against each other.

I have not investigated this yet. witnessed by the crosses I placed around the entry and by the fact that all the other organs are checked. The opening of the Chakra brings all your anger and resentment to the surface. It is nonetheless a deeply beautiful Chakra. It seems thus linked with the Solar Plexus and Heart Chakras. It is shockingly erotic to behold. red-pink. 19 . I have seen this Chakra vividly a number of times. This is another fundamental organ. See below. violet-pink. This experience lasted over eighteen months for me.group of obviously happy people in a park. pink. Colour. but suspect it is also the source of the love felt in the heart lotus. It is one that abides always with you once opened. angered and frustrated to a degree that might surprise and dismay you. but such that you will be upset. I call it the lotus of wrath. here in terms of a kind of reducibility to simple pattern. In anger you will see the lotus – a congeries of bulbs/spheres like a blackberry – bristle with what can be best called erect nipples. but it is the seat of our moral feelings even so. SOLAR PLEXUS CHAKRA – 10 petals. A warning. The opening of this Chakra seems also to draw a great deal of disturbance to you. above the navel. not necessarily directed at you.

Thus I colour the lotus as green in all parts except the outer sections of the diagonals. Neither its love nor its pain is of the Ego. if it can be brought to recognise the fact that it is immersed in this life. the spirit world is precisely of the form of the heart lotus. but of us as living beings. In a sense. But I have connected the form this lotus takes with another aspect of Rudolf Steiner’s description of the spiritual world. the heart lotus is the image of the Macrocosm in us. The instruction of 13/2/96 that one should begin all activities with the spiritual organs at the Heart Chakra follows the advice given by Rudolf Steiner. therefore red plays a part. behind the heart. Love pours from this lotus. It is in the heart that the Ego can learn about earthly life. then. Succinctly. Colour: the reference is to the Rosy Cross. While it is necessary to contact the brow Chakra first at the beginning of our relationship with the organs – because this organ protects us – all subsequent activities should start with the heart Chakra. Taken with the earlier ruling that the Kundalini 20 . Conversely.HEART CHAKRA – 12 petals. the heart is both a door to the Cosmos and also the Cosmos already there. one I developed to its final form during a study of The Fifth Gospel. Otherwise: the Ego has its home for us in the heart. which I colour red. the heart is its true image. It can suffer greatly too.

two hands holding a heart. BROW CHAKRA – 2 petals. The heart is the principle of the circulation I have seen in this image. with its twelve points.should be restored to rest in its Garden. THROAT CHAKRA – 16 petals. As a gas ring. with its heart face. I instinctively prayed on 7/2/96 before receiving details of it. This is a complex Chakra. it is coloured blue and pale blue. However. Image it as the Claddagh ring. Jiddu Krishnamurti’s spiritual growth culminated in the opening of this Chakra amid very great anguish. Thus the heart is crowned here. its horns and its arms. just above the nose. 21 . But it is a difficult Chakra to experience. is white with the points in red. where he felt the two arms reach up into his head to his brow. an extremely complex structure. the face. these rules are clear and simple. It is in some ways the most highly specified of the Chakras. As for the horns: only recently have I seen that these horns are the equivalent of a crown. if you enter upon this activity with due reverence. You will find that you follow them in any case.

Though not detailed in the 2/2/96 meditation. It is the easiest to open and should be opened first. Colour. sun on right and moon on left to correspond to the terminals of the Kundalini currents. with sun and moon inscribed upon them. The petals are white. but a distant. CROWN CHAKRA – 1000 petals. above the head.Colours: the central ring is silver. as advised by Rudolf Steiner. This lotus appeared easily several times as a flashing light. It is the seat of a kind of knowledge. that can tempt one to the bad habit of using meditation as a sedative. or scintillating and multi-coloured: flashes out sprays of light. Its easy embrace can spell loss of consciousness. dark at centre. You will notice in the full scheme that the centre 22 . a supportive and generous one at that. almost like a companion. and certainly not its transcendent nature. I feel I experienced not the Chakra itself. white. very distant image of it that served as an occasion for the imparting of an important insight into this scheme. the meditation on 2 (the brow Chakra) referred to there had the form of a line of movement from the crown lotus down to the brow. But discipline is needed here. This is the most traditional of the images here.

96 I 22.96 X O X 17.96 23 I .2.3.3.1.96 O 2. The first I can best illustrate by means of the following table: Meditation Kund 11. there are two last features I would like to draw to your attention. called Sushumna.96 X I 2.96 I 1 2 3 4 15. This is a significant deviation from the traditional plan.96 5 X I I X X X X 13.96 3.1.96 X I O O 6 7 O O O O O O X O 9.3. but here the Kundalini currents rise to meet the descending current from the crown. There is authority in the Indian sources for seeing the Sushumna as descending into the body. is absent below the brow Chakra. When I first painted these images I thought afterwards that I had overlooked putting in the Sushumna and got into a bit of a fuss over it.2.96 X 13.meridian. Only by rechecking my notes did I see that it was not to be included.2.96 20. rather than rising from the root Chakra as some assume.96 I O O X 27. Finally.2.2.2.1.

I did not notice the second feature until twenty months after the meditations! Learning from experience is surely a lengthy process. 2). First the Kundalini. Kund = Kundalini. Can you see the throat Chakra in the base and armature? See the brow 24 . the chalice-like bowl and host above it. the Cosmos itself. the energies of the Chakras. the image of the brow Chakra is repeated as the difficult throat Chakra is revealed. Thus an aspect of the Kundalini Garden is revealed along with the disclosure of the image of the 6-petal Chakra(no. Then comes the heart Chakra after much preparation. then finally the crown Chakra. X = details of image presented (extra details that helped define final image). Next the Chakra of wrath is revealed before the obscure throat Chakra. The order of disclosure is meaningful. See how preparatory images of the heart Chakra appear as echoes of other disclosures. In the last meditation the top three Chakras are linked in a composite structure. Now. then the hidden sacral plexus Chakra.I = defining image (the image which appears in the final chart). The numbers in the top row represent the Chakras in ascending order. Notice that the Chakras are revealed in a distinct order. Again. and that some revelations have a kind of echo among other Chakras. then the guardian brow Chakra. O = other reference to Chakra (significant references containing no images). whose hexagram structure is echoed in aspects of the throat Chakra itself. then the first Chakra. look at my version of the base Chakra.

I believe there is a great mystery in this coincidence of forms. Now notice that the sacral plexus and solar plexus Chakras are excluded from this scheme. Notice also how unique each of these forms is.Chakra stripped of its petals/wings in the globe and see the remote crown Chakra in the white spot at the tip of the globe. has already begun this process in the throat Chakra. have made these Chakras. I believe it is these Chakras that are to be transformed into the higher natures. the Chakra of the transforming Ego. See that the heart Chakra. Both are very active Chakras – both are living Chakras. I believe that we. 9/9/99 25 . as human beings.

The Spiritual Organs 26 .

THE SPIRITUAL BODY Initiation is nothing other than man’s gaining the capacity of developing organs of vision in his higher bodies. Egyptian Myths and Mysteries. Rudolf Steiner. 27 .

The second task is concerned with what is eternally present. disclosure was by and large involuntary and complete in every instance – I mean that the images revealed were complete in themselves. There. Our response differs too: we welcome the astral experience because of its apparent familiarity. You will find that the means used to gain this new knowledge differs significantly from that used in my previous essay. These very different spiritual experiences arise because they are received by different parts of our being. The primary aim of spiritual experience is to help us achieve the full unfolding of our spiritual natures. and then a gradual revelation of the whole spiritual world of which we are an integral part. The first task is concerned with the future. Characterising these experiences as image-concept and formpresence. if you remember. This involves initially an awakening to our own spiritual selves. And while an overall pattern will emerge. we can pinpoint the sources of the experiences in the astral-mental and the etheric-will respectively. as you will see. voice to form: that which calls to us in contrast to that which impresses us. A deeper reason for this dichotomy can be discerned. with the complete spiritual beings we are to become. often by simply studying familiar schemes in a new light. many details will remain hidden. knowledge is gained in a more piecemeal way.I want here to extend the scheme laid out in my last essay on the Spiritual Organs. Here. even though they might be extended or augmented at a later stage by other images. awaiting future investigation. 28 . but are apprehensive of the etheric experience because the forms discovered there are often strange. The nature of these experiences can be contrasted as light to dark.

notes – flow from an active hand. it is an accompaniment of these ideas which we are expected to use in our encounter with the etheric-forms. It is by means of this wisdom of the hand that the initial contact with the etheric-forms is achieved. It is understandable that the promise of the future – the unrealised ideas – the call to be enlarged in love. how the appropriate expressions – words.but which we experience in our limited being as arising solely from the past. The most obvious is the light of consciousness which arises in us through our experience of the astral-concepts. In these days of excessive ‘head-work’ and the preeminence of the concept in aesthetics. It is not for nothing that we are told that fear of the Lord is the beginning of wisdom: anyone who has entered on the spiritual work knows how easily we are put in fear by the awesome reality of our being and that of the spiritual world. This consciousness is not merely the means whereby we have knowledge of our futureideas. Art-work is realised through the limbs: every artist knows the phenomenon of the ‘wisdom of the hand’. there are aids that can serve us in our experience of the etheric-form world. it is often forgotten that art is in essence an operation of the will. our etheric will-nature offers us assistance through the means more usually called the artistic or creative power resident in each one of us. As well as this. Even so. should seem almost an obstacle to our bright future. draw this 29 . It is the hand that must open this book. brush-strokes. It is also understandable that the encounter with the eternal should daunt us. should fill us with happy anticipation.

complete. In time I came to focus on an obvious curiosity: why are some of the planets attributed to more than 30 . often laying out the circle of the houses and listing attribute after attribute. We always regret their passing and remember them as something lost – this despite the fact that they can be easily recalled to mind as memory-images. though they will persist under our inspection. Then they are gone – yet we have clear memories of them. it will serve to register what arises from the contact of our hand-will with the dark forms that have resided since before birth in our etheric bodies. bright. Consciousness serves here by permitting an increased sensitivity to the impulses of the hand. sometimes because they seem out of context. detailed.shape. For many years I was intrigued by this Zodiacal form. * Astrology is a most complete science. of astounding detail and complexity. The latter flash upon us. what arises here is only superficially similar to our experience of the astral-ideas. Later. It claims to convey complete knowledge of man and the stars. Now. They are also strange. But the images that arise through our handwork are often uncoloured and reserved. attempting to analyse the structure of the Zodiacal sequence can lead to a profound confusion in the face of the wealth of relations implicit in its apparently simple structure. other times because they are incongruous in detail. arrange this list of terms or attributes. as though they have been imprinted in our minds. Constructing a natal horoscope can be an overwhelming experience.

one sign? One evening I finally did what I had long felt urged to do: I made a list of the planets and laid against them their attributed signs. thus Leo SUN MOON Cancer Virgo MERCURY Gemini Libra VENUS Taurus Scorpio MARS Aries Sagittarius JUPITER Pisces Capricorn SATURN Aquarius I was very surprised by this. and so on.) But despite feeling that this arrangement was of some significance I could find no way of developing it. I was aware of Rudolf Steiner’s schemes of 12-fold and 7-fold orders. It was a slow. It was only when the spiritual experiences of early 1996 brought me to link my own preoccupation with the Chakras with Rudolf Steiner’s teaching on the Spiritual Organs that the seven-fold array implicit in my astrological list became significant. Here Rudolf Steiner brings together the numerical elements important to his 31 . which crystallised during a study of the Fifth Gospel. blind groping over a period of months. (I have since only seen one instance. which I will discuss later. but only now did I begin to feel the urge to construct a plan relating the Zodiac circle of signs to the diameter of seven planets. except perhaps calling one list day and the other night. light and dark. I had never seen this list in a work on astrology.

I brought these various schemes together for the first time: a circle of 12 nodes. a cross of four elements.teachings. and also underlying the astrological plan. This was the plan: Saturn Jupiter Mars Sun Venus Merc ury Moon 32 . a central spine of 7 nodes. physical organs 7 planets spiritual organs 4 physical elements temperaments 3 sign-modes soul-elements Finally. and a suggestive figure of the three remaining elements. These are: 12 constellations senses. in the middle of a night in August 1996.

Mutable and Fixed signs. was the recognition of the importance of the three-fold astrological sequence of Cardinal. I made the following attributions: 12-fold circle = physical body 7-fold spine = etheric body 3-fold figure = astral body 4-fold cross = spirit-ego But it was soon evident that to place my initial astrological list on the Zodiacal plan the outer nodes must be displaced from their clock-face positions. thus: Capricorn Saturn Aquarius Sagittarius Jupiter Sc orpio Aries Mars Libra Taurus Venus Virgo Pisces Merc ury Gemini Canc er Leo Moon Now the planets and signs are aligned in their respective relations. This new layout occupied my attention for many months and led me into pretty arcane corners. with only the Sun out of place. Lay them out on the new scheme: 33 . The outcome. however.This is the bare scheme.

C = Cardinal M = Mutable F = Fixed This immediately suggests a new arrangement of 4fold and 3-fold elements. It was then that I saw the relation of this astrological scheme to the 12-point layout of the Heart Chakra. and the inner spine of planets repeating the seven-fold tier of Chakras or spiritual organs. Here the Heart Chakra mirrors exactly within the spiritual organs the external physical form – thus: 34 . At once the whole scheme came together in principle. It is now apparent that the Mutable signs are the focus of a relationship between the 3. with the outer 12-fold structure pointing to Rudolf Steiner’s schemes of 12 physical organs and 12 senses (both related explicitly to the astrological scheme).and 4-fold orders. which I had received in meditation early in 1996.

following on this achievement. it became possible for consciousness to press against the meanings of the scheme and to register in meditation what various aspects of the scheme have to communicate about their natures. then. As you will see. Now. but thankfully 35 . is the fundamental scheme discoverable by means of the wisdom of the hand.When you consider that Rudolf Steiner repeatedly says that the 12-fold scheme of physical organs is a projection of a 12-fold spiritual order. then it is possible to see in this scheme not only a plan of the human being but also a concise representation of the whole spiritual order. such communications are partial and strange. This.

further light can be shed on them by reference to Rudolf
Steiner’s encyclopaedic disclosures.
I must emphasise here that my researches are not
systematic. I dread leading the witness, as it were, aware of
the temptation to clutch at pat answers to what are deep and
serious enquiries. It is like walking on thin ice.
The first insight arose in the hand, in a conviction that
a dynamic relation exists between the opposing Mutable
nodes. I saw this as a motion from the Cardinal mode through
the Mutable node to the Fixed node – from Libra through
Virgo to Leo, for instance – that involves a reciprocal
interaction between the Mercury Mutable Virgo and its
opposite, the Jupiter Mutable Pisces, which in some way
assists the transitions from Cardinal to Fixed signs in both 3fold schemes, thus:
Libra

Virgo

Leo

Aquarius

Pisces

Aries

This in turn suggested a comprehensive dynamic, with the
heart as centre:

36

C

F

F

C

C

F

C

F

C = Cardinal M = Mutable F = Fixed

It was hard to know what to make of this curious
scheme, until I read Rudolf Steiner’s account of Nietzsche’s
intellectual career in Human and Cosmic Thought.
Nietzsche’s inability to advance from an intellectual outlook
related to the sign Taurus caused him to shift to the
intellectual outlook characterised by the sign opposite
Taurus, that is, Scorpio. Rudolf Steiner offers no explanation
for this reciprocation, but it must surely be connected with
how the four elements are distributed about the Zodiacal
signs. The 3-fold dynamic of Cardinal, Mutable and Fixed
signs can only include three of the elements: the fourth is
always found in the opposing Mutable sign, thus:

37

A = Air F = Fire W = Water E = Earth

Notice also that the elements reciprocate with those they have
an affinity for: Fire to Air, Water to Earth. There is a mystery
to be drawn from this scheme that will reward the effort
required.
The second instance is clearer, though once again not
coinciding exactly. In December 1997, during a particularly
deep meditation, I saw elements of the plan laid out, then saw
imposed upon it two angelic figures extending out along the
two lower Mutable lines. However, while the being on the
left was clearly seen, that on the right was obviously
truncated at the chest, so that only the lower part was visible.
Above both, and above the plane of the Sun-Heart Chakra,
38

there was a Pentagram within a circle, and above that again a
white dove, its wings raised upwards. This is the plan:

I was for a long time perplexed by this vision, unable
to account for the truncation of the figure on the right. Then
late in 1999, while studying Rudolf Steiner’s The Effects of
Spiritual Development, I found an answer. Discussing the
changes that occur in the etheric body in the course of the
year, Dr Steiner describes how the head of the etheric body
grows indistinct through spring into summer, then becoming
more distinct again during the autumn. The process involved
here is quite complex and I will touch on some general
features only.
The Earth sleeps in the summer, thus leaving the
human being alone. At this time we can perceive our etheric
body more clearly than in the other seasons. The upper part –
specifically the head – of the etheric body becomes indistinct
in the summer because of our growing awareness that beings,
39

I had previously seen. and which induced a sense of darkness as though something was being wasted. This process of conscious penetration into etheric forms extends in time until it begins to encounter the willforms that underlie the Spiritual Organs themselves. The pentagram appears in a number of guises. hoping at the very least to relief the pressure there. which involved a feeling that a spring there had been overwound.whom Rudolf Steiner calls Amshaspands. One of the most memorable visitations of the latter occurred while I was writing the essay on the Spiritual Organs. which is the locus of the Ego. as dove. are working on the etheric organisation of the brain. when it appeared as an eagle with two heads – as in the Austrian and Russian Imperial crests – distinct and persistent. Suddenly the darkness cleared and I saw the following: 40 . I have found that the pentagram indicates our ‘inner being’. One example of this occurred recently. However. I finally pressed into the area during a meditation. as though to signal an important achievement. a pentagram imposed on the upper part of the Chakra spine and centred on the Pineal/Brow Chakra. This vehicle will bear the Christ when we invite Him to accompany us on our journey. vulture. Our understanding of this process is extended when it is realised that the lower right Mutable sign in my scheme is Gemini. I cannot expand upon the presence of the aspiring white dove in this vision without resort to symbolism. and often as an eagle. that being who becomes through spiritual development our ‘spiritual vehicle’. very clearly and repeatedly. I had a persistent discomfort in the region of the pineal gland.

and the descending Stellar force that enters us through the Crown Chakra. though perhaps I should have raised it myself before then. Through the serendipity that accompanies these experiences I found out that this juncture is called The Arch of Heaven. Only recently has a major question arisen. It is this: how is the pattern orientated along the Chakra spine? This can be reduced here to the question of how the planets are to be attributed to the Chakras – thus: Moon Crown Saturn Mercury Brow Jupiter Venus Throat Mars Sun Heart Sun Mars Solar Pl Venus Jupiter Sacral Pl Mercury Saturn Root Moon 41 .This indicates the meeting point of the three forces that flow in the Spiritual Organs: the Solar and Lunar forces that rise through the Organs from the Earth.

where the force of Justice seems the Guardian of a nascent power of Love. justice is an issue with us. it is not simply a matter of either/or. Ms Hodgson’s scheme pertains to the plant-world. have a mechanical quality. where the concern is with freedom. Even so. pertains to the human being. Jean Hodgson’s The Stars and the Chakras. and on the other of the Zodiacal signs. For my own part. the organ of wrath. in fact. The right-hand list. there was little in Ms Hodgson’s account that spoke of any original perception. mainly because I perceived the Solar and Lunar forces rising into the body from the earth. I came to the conclusion that while the attribution of Mars to the Solar Plexus Chakra. might be plausible. Rudolf Steiner’s account of the etheric body’s transformation through the seasons. then. with love rather than judgement. on one hand of the Chakras. Nonetheless. Furthermore. so it can be proposed that a trace of a more ancient plant form exists in us as an inversion of the dominant human structure. Such an echo can be discerned in the Solar Plexus Chakra. in the only work I have found dealing with the relationship of the Chakras to astrology.I had instinctively chosen the arrangement on the right. not of the winter as it would be if the left-hand list above obtained. I find 42 . taken with my vision of the truncated angelic figure in the lower right portion of the pattern. Many of the attributions. associations created by coinciding distinct lists. I feel that the attribution of Venus to the Solar Plexus Chakra indicates the deeper nature of this organ. as the source of love in us. the attributions are those on the left. However. illustrated by her preoccupation with the question of goodness alone. indicate that this is the quadrant of the summer.

it would be better approached through someone like Jacob Boehme. If this plant form is to be examined. This exploration has been only partly achieved. the foundations of which already exists in the writings and lectures of Rudolf Steiner. together with the offerings of other.an echo in the Throat Chakra. illuminated by the penetration of a disciplined consciousness on to the ground of the etheric-form. whose seven-fold scheme is quite obviously related to the life of the plant and rests on a very pure spiritual vision. in which the Spiritual Organs were detailed for us in the form of ideaimages. The later element. and there is no guarantee that it will be completed by me alone. achieved by what I have called the wisdom of the hand. the 12-fold structure. associated individuals. too. Whitsuntide-Michaelmas 2000 43 . I have said that the pattern completed here is the product of an initial spiritual revelation. this is the Spiritual Science of which Dr Steiner spoke so much. It may well be part of a larger co-operative work. or in one life-time anyway. and only then. is a product of an essentially artistic impulse. but there it is evanescent and I have not had yet the occasion to experience it clearly. Altogether. which is then.

The Spiritual Body 44 .

THE ENCOUNTER WITH CHRIST 45 .

I saw a terrible truth: a situation where one has contrition but cannot even so discharge the debt – because one cannot understand the nature of the profit from the transgression that one must renounce.It is a truism that as a mountain seems highest and hardest to climb when closest to it so it is in spiritual endeavour that what is easily accepted when read in a book becomes incredible when it appears to one as a reality. In fact it is the creation of the athanor that permits the inner transformation that constitutes Rosicrucian alchemy to begin. The pain of this experience was so great that I wrote a plea in capital letters in my notes: LET THIS BE THE LAST TIME. the process I was undergoing required one last step. I had experienced a long and complex sequence of alchemical development over a period of years beginning in late 1991. Now. the final act in the process involves the opening of one’s athanor and bringing to light. In alchemy. like a child from the womb. but it is also a requirement of spiritual alchemy. The experiences I wish to relate here began at a time when a path of spiritual pursuit seemed to end in utter failure and doubt. Nonetheless. The truth was terrible here because I knew that I could not or would not acknowledge the failing in me – in my karma – that had sought this profit. At the very end I had answered a real impulse and had sacrificed myself and had witnessed my flesh cook in a hot spring until it fell away from my bones and sank to the bottom of the pool. two days later. Such a vessel is an essential instrument in the material alchemist’s laboratory. 46 . Then. the product of transformative activity. the athanor is a vessel in which transformative processes can be conducted under controlled conditions.

the burden of which indicated the sloughing off a body or sheath characterised as female and the acceptance of a condition called Kingship. the first time I had done so. I pressed Michael Sendivogius for help and he was obliged to admit that he could no longer help me because his understanding had reached its limit. During the following fortnight I had a series of dreams.But when I opened my athanor I found only a white plant. Tycho Brahe came. I felt utterly helpless then. He told me to seek Christ as my guide. I was deeply disappointed by this. These events occurred in early April 1994 while I was living in Brighton in Sussex. I promptly asked for Christ. I had been guided during the long process by the spirit of the Polish alchemist Michael Sendivogius (see note at end of this essay). I prayed for a new guide. alone and slipping towards a frightening despair. I did not know what to expect. Now I appealed directly to him for help. He promptly told me to return the plant to the athanor because it was immature. I asked in astonishment how an astronomer could help me. This judgement only deepened my sense of loss. He had been a strange guide – at least in terms of my notion of how a guide should behave – most of the time he seemed motivated by curiosity about what I was doing rather than advising me out of his greater knowledge. Then I was numb with doubt and despair: I had reached the limit of my own understanding. My immediate impulse then was to dedicate each part of me to Christ after the manner of the prayer known as St Patrick’s Breastplate. but my wish was for some kind of final thing that would signal the completion of what had become an exhausting experience. Then came the 47 .

though I had lain down as though to think.’ The first encounter with Christ occurred at about 10. silence for “no”. I broke through and could report a ‘vision so clear that nothing can be seen at last. will.00pm on 6 May 1994. ‘like cool water in the sense of volume (not space but something entered into. I realised. usu[ally] answers with “yes”. otherwise economical with words: not thru’ impatience or condescension): told me my suffering coming to an end: I constructed a boat. a significance I don’t 48 .’ This means that with the failure of understanding.insight into my condition (I quote from my notes): ‘Approach always engenders a failure of faith because perception expands so that experience becomes more important than idea. empty.’ This being. However. beyond the sublime. one because so powerful and all-embracing of our faculties: feeling. dry. which I described as ‘sudden. this nothingness is not necessarily dark. vivid images: given a chalice and a host to take: then asked if he would come too: he merged SHADOW-LIKE into me (v[ery] surprising): mast of the boat like cross-beam of pentagram. as into a pool of clear water). on 19 April 1994. This is a transcription of my note of the occasion: Told by C[hrist] that I was on an island of punishment: (very reticent. intellect. and the experience is that of a NOTHING. our experiences are like experiences of nothingness. It happened without any deliberate preparation. is within each one of us at all times. Then. finally.’ Here I entered my SELF. it seemed then to me to be bright.

in case I understand them better in the future). Anyway. I also had bouts of extreme dejection and loss of faith. I was perplexed after this event. as with the rest of this journal. Perhaps Christ is a symbol. and was merely shown image in more detail: didn’t understand any of them (recording them here.understand. Underway: shown some images 1) of two horses 2) cat chasing bird 3) flower: asked for explanation of one. What confused me initially was my failure to understand that two processes were occurring simultaneously. Christ is now within. Felt irritable after merger. the spiritual experience left me 49 . culminating on 23 May with the recognition that ‘Belief grows less possible: a concomitant of an entrance upon reality. 3) the flower was in monochrome rather than simply white + black. had ended with the discovery of the immature plant in my athanor. the imagery derived from alchemy continued to pervade my dreams in the form of an association of a male-female polarity with water. which had begun in October 1991. On 27 June I finally grasped something of what was occurring. label etc for a power in each of us. On one hand. so impatient and perhaps less attentive than I ought to images than I should[sic]. But the merger caps the faint worry I feel that Christ should be my guide. While I had dreams that were obviously portentous. though centre proved to be a hole in a saucerlike piece of white metal. The effect of the Christ merger was like a weak power of restraint.’ And though the alchemical process. or like [a] guardian angel.

I would not usually do this. the fixed water and the mobile water. Here Christ is the fixed light. The other process appeared as a preoccupation with two lights. which occurred on 3 August 1994. which would prove in time to be a greater entrapment. witnessed in the dreams as various female figures who sought to draw me back by (1) inciting my vanity. I see they are two lions and that they are very friendly towards me. one on either side of me. But I go forward in friendship and pat them. They move apart – as though uncoiling from around each other. There is usually a break in my spiritual activity during July. This time I initiated the encounter by deliberately entering into a phantasy state. I do not trust free-form phantasy.’ You can readily understand how a soul threatened by spiritual restraint on one side might be tempted to flee to a spurious material freedom. which rises steadily towards the soul – the mobile light – in order to unite with it to produce the one light. (3) by buying my commitment. known as ‘The Child.prey to more worldly temptations. (2) by entangling me in possessions. This is the phantasy as I recorded it immediately afterwards: My way was blocked – I realise then that my way has been blocked for a long time – by two animals that frighten me. These I came to understand were the two waters of alchemy. Then I 50 . They accompany me along the path I go. but in this case it must have been a matter of feeling drawn to do it. and so in that year only a few short entries mark the period between my insight into my situation and the next stage of my encounter with Christ.

I rise up to a kind of corner where sits an old man. but I declared my love for Him and willingly embraced the dark presence. I come to a gigantic wall or door with a cross-like hole in it. I find I can direct the flight – as I strive to control all the activities in the phantasy. but noble. nose like that of a gryphon-eagle. then shocked to the core. I approach him and he becomes a serpent. Then a 51 . One. I had been deeply preoccupied since the initial Christ-encounter with the fact that Christ had appeared to me as a shadow. I go up to the serpent – I am not afraid of it – and enter it. At this point I realised two things. beloved. Then I saw yellow eyes. and two. This lay at the root of my perplexity and was the cause of a profound unease in me I was hardly aware of before that moment. so that a way opens and lets me in. I sleep during the long flight. yellow eyes. which has a small extensible [recte: extended] cross-like structure to rest my arms on. either borne by an eagle or possessing wings myself. very pronounced. I asked Christ to show himself to me. I was frightened of what was coming. At once I am whooshed up in the air. I was startled. that this shadow-like being had to do with a kind of death for me. Now I called on Christ to ask him about the shadow.suddenly fly up and lie along a pole – like a witch’s broom. The cross-like pole is inserted here and turned. I realised now that his appearance really would terrify me. Then I saw his head. Entering it is like entering a yellow flower. incomprehensible.

the flower – were themselves simply an early attempt to communicate this symbolic form. and for this reason they are now considered as guardians of treasure and of secret things. as the unifying image-expression of the whole experience. I go towards it. k’rub. As well as this. the old man and the serpent – when combined with the features Christ had revealed to me suggested an ancient composite figure. but what looks like vegetation blocks the light. the GRYPHON. but I cannot get to the light. though it might be older than this. The only piece of specific lore that has survived tells us that the Gryphon guarded the treasure of the Hyperboreans. the flying pole and key. no matter how far or how fast I travel. is also the source of the Hebrew word Cherub. sometimes seeing a bright yellow complex structure. the cat and bird. I push on. Under the 52 . I slowly came to see that the elements of the phantasy – the lions. so that only a lustrous glow remains. No reason for this grouping has ever been found. The Assyrian name of the Gryphon. Later the Greeks and contemporaneous Middle East civilisations placed the Gryphon in the company of the Sphinx in their temples. then brilliant white light peeks over the edge of the horizon. The Gryphon (also spelled Griffin or Grifon) is first attested in ancient Persia. nor do we know what the ancients understood or believed about the figure.moon-like orb rises from the horizon beyond. while preparing this account I have come to see that the images shown to me during the first encounter – the two animals (horses). the eagle. Between the time of this experience and my departure from Brighton in early September 1994.

The Gryphon has a lion’s body. only pointing out that much lies below the surface of what is apparent here. Eagle’s head. A rod surmounted by an X cross in its right paw. I model it as follows: Lion’s body. I will leave these disclosures to speak for themselves. These pictures will give you a good idea of what the Gryphon looks like. The immediate aftermath of the Christ encounters was the beginning of a new process of complex meditations and rituals. either winged or wingless. which moved me deeper into more and more arcane aspects of the Christ-encounter. I had brought some beech-nuts with me from a particularly fine tree in Preston Park in Brighton.inspiration of Dante. and a bird’s head. Serpent tail. Eagle’s wings. the Gryphon came to symbolise Jesus Christ as a being both divine and human. Once 53 . usually an eagle’s.

but I can indicate a number of experiences that are relevant here. If it is a long and arduous process. that is because we are a profound Mystery. The first was the realisation that Christ and I are close in the way that brothers can be. a Mystery hardly at all plumbed yet. that the Mystery of Christ is the Mystery of me. did the Christ not 54 . Then began a long series of meditations. I saw his ‘light lustrous on his shoulders and arms. his face all a-glow’ – I knew this was the case even though I could not see it – ‘it is the means by which I see at all’. lamenting the continuing restriction upon me. This implies a consanguinity and a karmic relationship.settled in Dublin I was moved to undertake a spiritual planting of one of the nuts in October 1994. calling upon Christ in a start of frightful loneliness during a very deep meditation. when. where I found myself crying votive tears before the ‘veil’. It is a task that still awaits us in the future: to know Christ. The second came shortly after Christmas in 1994. but led on swiftly within two days to a new crisis of vision. the Mystery of all mankind individually. The tree grew to full height in four days. to know ourselves individually. lasting into the following summer. These meditations are still a mystery to me (they are detailed below in the essay The Seth Meditations). Then I added in my notes: ‘this means that the shoulders and arms I see are? MYSELF?’ You can see from this that the Mystery of Christ is the Mystery of Man. To begin to know Christ is to begin to know yourself. the Mystery of you. Before I conclude I would like to address a question that will surely arise: Why must we rest content at this stage with only a symbol of Christ? After all.

The fact that an existing ancient form – the Gryphon – answers very exactly to this map both assures us of the validity of the imagery and indicates that it was previously experienced by mankind at a time when direct vision of the etheric was still possible. The vision is becoming available to us now as we rise again towards that etheric vision: what Rudolf Steiner meant when he said that the encounter with Christ would become an increasingly frequent experience of mankind. The imagery presented on three occasions.incarnate in a man? While it is true that Christ did incarnate in a man. are intended as a kind of plan or map of the nature of Christ. He did not incarnate as a man. Note: Michael Sendivogius(1556-1636) is little known today. published anonymously in 1604. It would therefore be impossible for us to comprehend Christ with our senses or by means of knowledge derived directly from our senses. the physical-sensuous plane. His best known work. for that is how an etheric being would appear to us. Christ appeared directly to me as a shadow-like presence. his once high reputation having been besmirched by accusations of plagiarism and theft of the alchemical secrets of others. A New Light (Novum lumen chymicum). during the two encounters and in the intervening phantasy. Thus Christ even now remains at a remove from the human plane of experience. went through 56 editions in all the major European languages over the following 200 years. There is evidence that he was closely 55 .

the simplicity of his life. Certainly. his continued anonymity despite pressures to the contrary. 6 November 2000 56 .involved in the group responsible for disseminating the early Rosicrucian documents. and his preoccupation with healing indicate a man of Rosicrucian sensibility.

ACTIVATING THE SPIRITUAL ORGANS 57 .

when an impulse sets us to collate our experiences and to construct. The process of activating the spiritual organs began in March 1997. over two years after I experienced them. the work on the essays formed part of the process – more. it is not necessary – or desirable – to be fully conscious of the wider context for that experience.It is important to remember that while we should be fully conscious of any given spiritual experience. Thus. The Spiritual Body. but also to weaken the impulse to subordinate these experiences to already formed opinions and prejudices. I was completely unaware that such a process was in train at the time and had no reason to expect it to happen. This limitation serves to prevent us from imposing ready-made labels on what are in fact creative events. narrated in the essay The Spiritual Organs. In any case. I did not collate the events I call the Chakra Meditations. In fact. exactly a year after the Chakra Meditations had 58 . fully three years after the events occurred. the material for the second essay. always. Such distance in time is needed not only in order to see the wider picture. until August 1998. as you will see. by careful scrutiny and cross reference of our experiences. Again. was not gathered for another year. The experiences I propose narrating here were still in the process of disclosure while I was preparing and composing the two essays on the spiritual being. there comes a time. a context that permits us a wider understanding of what we are undergoing. I will not be surprised to discover that the work of preparing and writing this essay is itself part of the process.

The process is extremely complex in detail. and the second part. However. The method I will use here differs from that of the earlier essay. will be detailed below. I will attempt to organise the images and inter-relate them 59 . is detailed in The Spiritual Organs. I think. I will only quote directly from my journal where it seems to be required. otherwise I will initially concentrate on the images and related events. to do with the opening of the organs. so I intend here concentrating on the main disclosures to do with the sequence of activation of the organs and the associated events. of the spiritual depth and significance of human beings themselves in their relations with the spiritual world and its beings. so that it can serve as a guide – a map – to what follows: The first part of this plan. This process runs like a thread through a larger body of spiritual experience. I will assume some familiarity with the organs in the reader.ended. which occurred over a period of twenty months to late 1998. Afterwards. I propose now to lay out this sequence here at the beginning. to do with the activation of the organs. it has been possible to construct a plan of the process that shows the overall sequence of events in relation to the spiritual organs. an indication.

A week later. and wake up with a feeling of great joy and a sense of PURITY. though the basic process undergone is the same for us all. as its counterpart. But I saw love then. I resist the impulse to search for this treasure.meaningfully. I emphasise again that what I have to show here is not by any means the final word in these matters. I felt that at last I had found the ELIXIR and learned that I need no longer conceptualise my experiences. I saw that the Root organ as a ‘plant that grows without growing’. I dreamed that I discovered a bag of white powder hidden in a cave. We must allow that individual experiences of the fundamental event – the creation of a conscious relationship with one’s spiritual organs – will vary greatly from one person to another. the Root organ from childhood and the Brow organ from the eighth or ninth year. I attend a wedding where everybody is dressed in white. On the first of May I understood that the Root organ and the Brow organ are always open. I dreamed that I found clues to the whereabouts of treasure. On March 14th the process itself began with the opening of the Solar Plexus organ amid deep anger. Then. The Root organ is a kind of animal while the Brow organ is simply there in its beingness. which I then had to smuggle away past guards. In an associated dream later that night. and the Brow organ as like a ‘bird that flies without flying’. From October 1996 – when the impulses that led to the elaboration of the Spiritual Body came to an end – until February 1997 there was little of no spiritual activity. and buy an extremely expensive ground 60 . on the 14th.

which works ‘perfectly’. On the 16th. Brow and Throat organs in the Root organ. The plant image disclosed during the same meditation indicates the spiritual realm. ante) and those disclosed in the Chakra Meditations and also the images revealed in the process being narrated here. The first result of this was the confirmation that the Crown organ was not open at all – but I learned also that the Crown organ is the ‘Ornament of Grace’. Two days later. On 18th June the Heart organ activates. In June I undertake a meditation on the Chalice and Host. I saw that the Chalice and Host could be figured as the cat and bird image of the first Christ meditation – that together they indicate the astral realm.powder – garlic-like – to take with me to the wedding. We all travel to this wedding by boat. Anger is a knot of will and thought at odds – a failure to understand. This occurred quite suddenly. the Solar Plexus organ and the Heart organ. In a meditation on the 18th May I see the Crown. I suspect then that there is a connection between the images imparted in the Christ Meditation (see The Encounter with Christ. drawing energy through the feet and raising it in stages up to the Crown organ. It brings pain if the etheric does not (cannot) intervene at the behest of thought. our knowledge of the Spirit. My heart throbbed alarmingly and I see the image of an eye three times: . then the Root organ expands to the Sacral Plexus organ. I understood then that WILL is the ‘material spirit’ in us. 61 . I suddenly see the connection between the structure of the Root organ and the Chalice and Host given to me by Christ in May 1994. on the 20th. and a few days later I resume an earlier form of meditation based on the physical body.

Air at the right shoulder and Earth at the left shoulder. which upsets and frightens me. that it is not effort but more like ‘growing wings’. December brings the culmination of this stage. On 23rd November I experience ‘separation from the Mother’. and discover on the 30th that I have ‘lost contact with the world’. Water at bottom left and Earth at bottom right.On the 28th I see that the will is distinct from the physical activity it inaugurates. On the 26th of July I achieve consciousness in the dream-world. Only in hindsight do I see that this stage is a process of purification of the body: on the 3rd September I see myself as a Satyr and learn that the ‘consumption of the body has begun’. Then on the 31st in conscious sleep I construct a set of wards within myself to a definite plan. seeing a street bathed in a golden light. This signals the beginning of a very complex stage. I find myself contemplating the green of plants for hours afterwards. I see light flowing up and down from the heart centre towards brow and navel. A week later I envision the Spiritual Body like this: 62 . On the th 4 I reach the Crown spiritual organ at last. Air at top left. Within this plan there is a foursquare array of Fire at top right. This insight results in a thrumming activity in the Sacral Plexus and Solar Plexus organs. In early August I experience myself in a long and detailed dream as a member of the ‘space-people’ who supervise and help humans on earth. Water at the navel. very painful. with Fire at the brow. Once in place. Then on the 2nd of July I understand finally that will has no history.

I see the Solar Plexus organ as a harp. where I see the Brow organ surrounded by the Pentagram and brilliantly lit. that the Heart organ has a relation to the process of activation indicated by the truncated angel-figure in the scheme above. I understand that the cosmic being that I am witnessing here was born from ‘union with’ the Sacral Plexus organ. The meditation induced great anguish: there was real contact with the spirit on this occasion. In the context of the process I am narrating here. I understand that a level of harmonisation has been reached. This aspect is elaborated during a meditation of the 21st of December. the vision has to do with the relation between the spiritual Father and the spiritual Son. with the ‘hands’ pointing towards 4 and 5. and that the forces of love and ire have been balanced in the Solar Plexus organ. On the following day I see the heart organ as a clock.I have previously referred to this image in the essay The Spiritual Body. 63 .

Then on the 23rd I see the Phoenix at the Brow organ and below it. Much of this energy is directed into paintings and drawings of the spiritual organs. later I see the Brow organ animated and the Pentagram takes on the form of an eagle or a hawk.In January 1998 there are a series of experiences. when I see that the Heart organ is now properly animated and that the flow from the Solar Plexus organ to the Heart organ is as it should be. so much so that it begins to spill over into my everyday life. there is its egg. at the Sacral Plexus organ. after months of work. After this I find my whole being animated during meditations on the spiritual organs. I have a very powerful emotional reaction to this event on the following day. Nonetheless I do witness a significant movement from the Solar Plexus organ to the Heart organ. On the 21st I meditate on the sun and moon in Leo and Cancer. The Heart organ animates. Finally. I experience a huge outpouring of what I understand to be a ‘Karmic eroticism’ focused between the Brow and Sacral Plexus organs. I will quote from my journal: notion that sexual energy is deflected spiritual energy in the service of a Karmic-sourced sexual motivation: treat others as you were treated: separation necessary in order to allow the spirit flow up again: Chk[Chakra] 2(6) as barrier and 6(2) as destination: eroticism evident only because I am acting on [the] Karmic source itself. but not to my satisfaction. which in turn draw alchemical and Kabbalistic elements into my pictures. the required separation within me is achieved on February 6th. 64 . The following day I see a triple sun in connection with the eagle/hawk.

I open all the spiritual organs on the 21st of March. My reactions at times were so strong that the spiritual organs themselves were affected. On the way I found an iron horseshoe. which surprises me. necessary because what is being achieved here lies beyond ordinary perception. I discovered that the metal set up a connection between the 65 . In a dream on the 12th I inscribe a stone with an emblem of the Trinity at a vaguely unsettling religious ceremony. with figures of divine beings superimposed in black and white on this world. I understood that this ritual means the end of a stage of ‘necessary phantasy’. In early May I undertook what turned out to be a twenty-mile walk to Tara along the back roads of County Meath. rising like a ‘fountainous plant’.The spiritual animation in me generated an intolerance of noise and interference of any kind. On one occasion the Heart organ was ‘sore’ for three days. The months following were a period of consolidation. I saw a strange image then: On the 10th the Root organ was again very active. with many dreams. the inner activity continued. perhaps by a flow down from the Brow organ above. I learn that though the Throat organ has been open since childhood (speech). At the Brow organ a window with a coloured world beyond appears. and the Brow organ opened like a white egg with wings. But at the Crown organ I experience a note of sadness. it must open now at a new stage or level. a strong feeling of projected love accompanying this experience. Nonetheless. On 3rd March the Root organ became very active.

Then in early June the ability to be conscious in dreams was extended. and the Crown organ as thought. the Solar Plexus organ as metabolism. From this I understood that all the spiritual organs were now connected and active. the Root organ as will. not vice versa. and saw the Pentagram very clearly as a result. Grown. thus extending the active flow another stage. during meditation I see the Brow organ as the senses. Thus dreams must be brought into consciousness. During the following days the process completes. from the Brow organ down to the Throat organ. I see on the 23rd the Pentagram in the Brow organ as the ‘Temple of the North’ and the Hexagram (Star of David) in the Sacral Plexus organ as the ‘City of the South’. the Heart organ as blood. By this I understood that dreams must be brought into day. This was followed soon after by a meditation in which I saw how one could contact all the water of the world at once.Throat organ and the Solar Plexus organ. the Throat organ as breath. it thrusts its wings through the shell of the Egg. on the 24th. I asked spontaneously to see the Moon in day. the Sacral Plexus organ as the nerves. then its feet. On the 22nd of June the whole process begins its culmination. not consciousness introduced into dreams. then its head. I see the Egg in the Brow organ and set to growing the chick I know is within it. Finally. 66 . until I see the Pentagram transformed thus: The Spiritual Being is born.

In the dream. modelled thus: I found the whole experience of this meditation extremely disquieting. I could see Dr Steiner sitting at a plain kitchen table with three women. so that Will is the ‘Dark Sun’. I went out of the house. I found myself in a small clinic run by Rudolf Steiner. I saw in a meditation on Rudolf Steiner’s The Four Seasons and the Archangels that the Will arises when the ‘sun-thought’ sets below the ‘earth-dark’. seated around the table before him. to be followed by a woman who told me that Rudolf Steiner had just died. looking for advice about the scheme. as though the knowledge it contained was either frighteningly profound or dangerously deluded. until it reappeared in a momentous dream on 23rd July 1998. who sought to be healed. except that I suddenly saw Fire as light(Air) entering the Dark(Earth) and Water as light(Air) escaping the Dark(Earth). I was determined at this point to leave the whole scheme in the realm of speculation. I felt that these women had more need of Dr Steiner’s attention than I did. 67 . This idea could have been dismissed as a piece of speculation.The full implication of this process only becomes clear a month later. so I decided I would go away and resolve my problem myself.

Upon waking the following morning I saw the ‘egg cup’ complete with egg. It was not the content of the Black Sun meditation that shook me. I can point to no one reason for doing this. except the Throat organ. On 12th August the Root organ appears as a plant with twelve white flowers – Lilies. accept responsibility for the death of Rudolf Steiner in the dream. Later that day the Throat organ is imaged as two white cocks – this very clearly seen: the Throat organ was finally active. and accept responsibility for the spiritual Work I was about to begin in disclosing the matter of the Spiritual Organs to others. On the 5th August I was able to activate all the spiritual organs. I decided then that I had at last entered upon my own Work. I would accept responsibility for the burden of the Black Sun meditation.It was at this stage that I began the work of collating and studying the cycle of the Chakra Meditations of early 1996. In the subsequent meditation I understood that the Egg of the Brow organ had to be laid in the ‘cup’ of the Throat organ. I understood this to be a true representation of a spiritual fact. the process of activating the spiritual organs continued on to its climax. There was now to follow a series of significant meditations in which the organs were revealed in a number of forms. On the 18th. I see the Brow organ once again as a Pentagram. but my response to it – my fear of it – coupled with what I knew to be the uncertain significance of the dream. but I think now that the experience of the Black Sun meditation and its relation to the dream of Dr Steiner’s death awoke an awareness of a new level of perception in me. a gold radiance (sunlight from the 68 . Even so. then the Sacral Plexus organ appears as .

a yellow flower from the Root organ below. I remember that we have 69 . the whole process is rehearsed in one great meditation. I raise the Sun to the Brow organ. The notes from my journal are cryptic but I will transcribe them here because I wish to give a direct flavour of the event: med: Begin with two spirals intertwined = Chk 1(4)[Root organ] = earth + SUN-BOWL = like two hands cupped as chalice: rise to Chk 2(6)[Sacral Plexus organ] plant but = rain from Chk 3(10)[Solar Plexus organ] – at Chk 4(12)[Heart organ] = Sun – Chk 3(10) becomes BLOSSOM + = sunlight: aim was to reach Chk 6(2)[Brow organ] in order to release moon-spiral – once this happens it shoots down to Chk 1(4) like egg – then seed from Chk7(M)[Crown organ] would descend by central pole: <Chalice at Chk 1(4) seen as brood hen – egg still within> . On the following day I activate each of the organs in turn. and the hull as the Cup.Solar Plexus organ above). on 3rd September I see an image of a ship imposed on the top four organs. and as . On the 4th I see the elements of this ship as the four magical weapons. I could clearly see faces in the yellow flower. the sail as the Pentacle. the spar as the Sword. Then on 22nd August 1998. which I connect at once with the ship I constructed during the Christ meditation in 1994. the mast as the Spear. I understand that I must undertake this meditation two more times.all about fructifying egg: feeling of love after: Next. then bring the Moon down to the Root organ. I see a grainy blue light at the Heart organ during this descent. viz.

On the 12th I raised the Sun as previously but as the Moon-power descends from the Heart organ to the Solar Plexus organ.priesthood in our own spiritual powers. then the image of the Solar Plexus organ leaped at me as I descended towards it. Finally. this last stage culminates on 6th October 1998 in a sublime meditation – I will give it verbatim from my notes: see chks [Chakras] descend from stars <Chk 7(M)> to Chk 1 <form> then rise thru’ etheric <Chk 2>. This marked the end of the process.Solar Plexus organ). I suddenly see a white flower opening (a lily or a lotus) on the surface of water. which left my body stiff. with a new cycle beginning within a matter of days. I feel Rudolf Steiner’s grace nearby. fugitive thoughts between the Throat and Heart organs. At the Sacral Plexus organ heat gathered like a ball extending to the diaphragm. The second meditation on the 8th September was influenced by a wetting I received that morning. I understand that I am looking at the Ego (Heart organ) in my Soul (astral . I raised the Sun-power and then brought the Moon-power down to the Root organ. Nonetheless. Then I watch the flower rise up to the Throat organ. then physic[al] Chk 7 – then returning to the stars. astral <Chk 3> to Ego/spirit <Chk 4> <full elaboration of form seen here <Zod[iac]>[>]: then Spirit transforms astral Chk 5. There was perturbation of various kinds during the descent. next transforms etheric <Chk 6>. It coincided with two 70 . available to me if required as protection.

Coincidentally or otherwise.related significant events. I had long planned to join the Anthroposophical Society. Then on the 7th October. Strangely. Rudolf Steiner had three female companions in the dream and they took me to a small café afterwards. if only because much 71 . I cannot. the night after the final vision of the active spiritual organs. but I was very aware of the continuity from my dreams of Rudolf Steiner to this anthroposophical reality. ** I am not going to give a detailed explanation of the whole process. This time I was shown into a small bedroom in a modest house. I was unaware of the spiritual organ process under way within me. During the summer of 1998 I decided to write to the Rudolf Steiner Press in London and they very quickly put me in touch with officials of the Society in Ireland. there were depressions in the trouser legs. as though the shins had been broken or sections of them removed. By the end of September I had made arrangements to attend my first branch meeting on 12th October. A young female mourner unrolled the sheet for me. and seemed a very large man with a deep chest. where Dr Steiner was laid out in a winding sheet. He was dressed in a formal suit. but had difficulty contacting a representative in Ireland. the group I attended had – for the first few months – three members. especially as a small detail in the second dream was carried over prophetically into that reality. all female. For one thing. I again dreamed of Rudolf Steiner’s death. Remember that I was not aware that this process was in train during this period.

that of the Sun and that of the Moon. both spiritual and incarnate. It is my hope that the act of reading these pages. will actually trigger the process in some of you. with their images and metaphors. The Sun force is raised up through the organs by means of the coils of the Kundalini to the Brow organ. I communicate these events not simply to add to a body of knowledge about spiritual matters. The Spiritual Organs. The process of activation is described very succinctly in the notes of the 22nd August 1998 meditation. but to stimulate in the reader this very process itself.of the actual activity of the spiritual organs remains hidden from all but the most developed seer. The Sun force is held in the Brow organ – it will be utilised by the organs for their own purposes – but the Moon force is initially pushed on up to the 72 . And you will find that as you embark on this task that willing helpers will come. and this essay follow because I discovered that disclosure continued after the Chakra Meditations. The second essay. that you will feel the impulse to dedicate yourself to the task of activating the spiritual organs within yourself. because I felt that the presence of Rudolf Steiner at the beginning and end of the Chakra Meditations was an indication of the potential significance for others as well as for myself. to guide and support you. Another reason is this: I wrote and published the first essay. because this process of activation is a process above all of love. Speculation in this circumstance is a waste of time. and love always calls to love and love always answers. also to the Brow organ. In our Garden – the Earth – move two forces. Now. The Spiritual Body. Then the Moon force is raised in its Kundalini channel.

I would like to conclude this essay by looking more closely at two aspects of the process. 73 . and associated acts – of purification – may need to be performed. Then the Moon force is taken back down through the organs and returned to the Garden. by the Moon force message. where it is incubated. This exercise may be undertaken many times. But this time the sequence will. but only reports from others will confirm or contradict this. again in a specific sequence. the core activity will occur. vary from person to person. as it were. called down. you will feel their presence to a greater or lesser degree depending on your karma and destiny. The combined effect of the Sun and Moon forces on the Brow organ will open the Arch of Heaven. The organs will then begin to activate. but in another it indicates a wish. Here the fertilisation occurs. Once open. This is in one way only a symbolic act. It is a message only.Crown organ. Even so. before the organs begin to stir. The image is of an egg fertilised by a stellar sperm. In time it hatches in the Brow organ to produce a spiritual being. Now begins the crucial stage of the process. It has been shown that the organs open in a specific sequence (see The Spiritual Organs). thus creating a channel for it to descend directly down to the Root organ. not an action in itself. which allows the Stellar force to descend from the Crown organ. This egg is then raised up through the organs to the Throat organ. Now you will find your spiritual exercises changing as the organs themselves come to direct your activity. both coiling about it. figured for me as a hawk or an eagle. The Stellar force is embraced by the Sun and Moon forces. I think.

How is this overcome? In my case the images disclosed during the Christ Meditation played an important part in allowing forces from the Root organ – signified as plants – to convert the sexual forces into acceptable vegetative powers (see meditation of 22 February 1998). aided it would seem by iron forces. the light there.1. Now in the process of activation. but for different reasons. Likewise. so that the Ego power that resides in the Heart organ raised the Throat organ to a new level – symbolised by two white cocks – that allowed the organ serve for the incubation of the Egg. the composition resembling the design of the Claddagh ring. I performed a series of fourteen spiritual exercises I call the Seth Meditations. After the encounters with Christ in 1994. later I saw it open like a horseshoe with a medallion attached. Meanwhile the transformation of the Throat organ was underway. an intellectual light – so dark to the senses’ – meditation on 29th December 1994. It is clear from the meditation on 16 February 1998 that the sexual focus gathered at the Sacral Plexus organ acts as a serious barrier to the descent of the Stellar force.) The experience of the sixth Seth meditation. then later saw it as two interlaced triangles with an orb at each angle. I first saw the Sacral Plexus organ as composed of two sets of three moon-like orbs in counter-rotation. led me 74 . (The gift of Seth is the vision of Osiris. Notice that during the initial opening of the spiritual organs I received two images for the Throat organ and two also for the Sacral Plexus organ. these two organs must undergo change. on 21st December 1994. who is ‘the face of Christ. Initially I saw the Throat organ as a blue ring. I can now elaborate further on these transformations.

after which the Sacral Plexus organ is shown as a yellow flower 75 . as follows: The rays are bright and the figure is felt to be ‘silent and modest’. but weighing down rather than rising. It was only with the final Seth meditation. that the expected Pentagram appeared. however. with yellow light descending onto them.’ But it was not. pearly in colour. on 6th July 1995. The first intimation of the overcoming of the blockage in the Sacral Plexus organ.to believe that the seventh meditation would be the final one and would concern. is introduced by an image of the pentagram at the Brow organ. figured to me as a Fire rising on the left and a ‘drawing silent cold’ descending on the right. the Fire element was experienced on the right side. so that in the centre a plant seemed to grow. This time. These forces achieve a balance. The form had such a presence that I found it both unnecessary and impossible to comment on the experience. where ‘the dark’ is surrounded above and below. The seventh Seth meditation on 24th December concerned an encounter with ‘The Triple Mystery’. I quote from my journal. ‘the dark comprehending the light – the Pentagram – shining forth in greatest darkness. In the centre two green shoots rose. On the left a ‘dark’ down-poured. Returning now to the activation process. witnessed on 18th August 1998. Then ‘clearly’ the Pentagram appeared.

The Brow organ plays an important part in the transformation of the Sacral Plexus organ. or hawk. thus initiating the beginning of the descent of the Stellar force so crucial to the whole process. too. is also important. The question of the role of the assistant Sun and Moon powers is a vexed one. but I have not experienced 76 . But see also that the Root organ. 2. and indicates something of the complexity of the process. Notice. while the Pentagram figures the boat-vehicle which bears both me and Christ in company. the source of the plant-element.rising from the Root organ. A plant grows from the Root organ which is instrumental in transforming other organs. who is the spiritual Son. The Brow organ is repeatedly figured as the abode of the spiritual being. I accept the impulse that brought me to describe this part of the process in that way. I wrote above that first the Sun power and then the Moon power are raised to the Brow organ. figured variously as Pentagram. The structure of the Root organ resembles that of the Chalice and Host gifted to me by Christ. Then both the Sun and Moon powers create the channel down which the Stellar force descends to the Root organ. that the Root organ prefigures the transformation of the Throat organ. as phoenix. and as a golden radiance descending from the Solar Plexus organ. dove. Both the Root organ and the Brow organ have a connection with the Christ meditations. where it appears in the form of a plant with twelve white flowers. eagle. The correlation between the elements of the Seth meditations and the content of the 18th August meditation is indubitable. which occurred a few days previously on 12th August. after which the Moon-power rises like a message (prayer) to the Crown organ.

But as a response there is first a zig-zag counter-motion upwards 77 . Schematically. while the Sun and Moon powers spiral about it. the meditations involved a three-fold focus. on the left and right hands and on the centre as a line down my body. figured as water or cold. In the eighth meditation the Sun power manifests on the right and the Moon power appears as a glowing pearl on the left. I do not regard the exercise of raising the power up through the feet to the crown and then returning it to the earth as a true picture of the actual spiritual process. ‘the face of Christ’. The initial meditations concern the growth of a plant in the centre. appears on the left. It helps prepare us for the process only. I also find it difficult to explain the sense of these movements within the context of the Chakra meditations and the meditations narrated here. the Sun power ascending. However. appears on the right. Without going into detail here – I will attach a short addendum to this essay later – the meditation had the objective of opening the path to Osiris.this for myself. Now. the Moon power descending. while the Moon power. After the appearance of the ‘dark’ in the seventh meditation – which is described in the eighth meditation as the Soul – the flow of the powers tends to change. figured in the final meditation as the Pentagram. I think now that the series of fourteen meditation I call the Seth Meditations may provide some pretty solid clues. becoming progressively heavier. Then in the eleventh and twelfth meditation both the powers press down. In the next two meditations both powers rise as flames of one kind or another. figured mostly as fire. while a variety of associated phenomena appear in the centre. the powers flowed as follows: The Sun power.

that they are in fact participants in the whole mysterious process. It is clear that they are more than blind forces shooting up and down a Kundalini circuit. figured as a fountain that is also a plant. and 78 . Then in the second part. then both pressing down with increasing weight until the Pentagram appears. But then the Pentagram suddenly appears as the culmination of this process. It can be seen that the Seth meditations fall into two parts. In the thirteenth. up to the seventh meditation. that is.in the eleventh meditation and then a deliberate pushing up by me in the twelfth. here complimenting one another. all three foci unite in a great upwards surge. there acting in concert. the two powers act in unison. it is seen in the context of the astral forces. the second last meditation. But it can now be inferred that the Sun and Moon powers do not rise in some natural or automatic way along respective channels connecting the spiritual organs. adjusting their valency as specific stages of the process require. In the first part. with the Sun force serving to facilitate the operation of the Moon force. In the final meditation. rising together at first. there is a countervailing rotation of the Sun and Moon powers. The early Seth meditations indicate that they interact in complex ways. There is another way of approaching this question. with a yellow light descending on a young plant in the centre. In Indian tradition the Kundalini is conceived as a ‘serpent’ power. the pressure is at first downwards on left and right. I must admit that I had previously approached this issue from the perspective of the traditional account of the rise of the Kundalini. prompted by the appearance of the coiled powers in the ‘Kundalini Garden’ in the first Chakra meditation.

The Kundalini is a plant-like activity. and ultimately the seed that will prolong the plant activity beyond one generation.its rising up is regarded as a kind of autonomous animal motion. That the Moon force is then able to rise further. there are features of the Kundalini that would act to reinforce this error. where the Moon power ascends by a kind of stacking up of earth crystals until it encounters a descending Sun force. The interaction of these forces then produce the flower. part of a wider tendency resulting from the descent of the Ego into the Soul. Why such a radical difference? It is evident that Indian seers came to witness the Kundalini in their souls. However. fertilisation. to the Crown organ is evidenced in the phenomena accompanying the activation of 79 . But in the Kundalini. the Sun force first rises from the earth – the Garden – in order to provide the means to draw up the Moon force. though with one very important difference. But in the meditations being narrated here. a reflection of a reality rather than the reality itself. The human being can be broadly characterised as a plant turned on its head. The Seth meditations describe the process of raising the Sun power and its blossoming in the Brow organ as the Pentagram. This is most evident in the disposition of the sexual organs. But the Kundalini retains the original plant orientation within us. this central force has all the appearances and behaviour of plantlife. Thus they saw the Kundalini in a soul-guise. a plant with reversed orientation. In this epoch plants are basically an earth element (crystal) disposed by Moon forces. because the plant form is separated completely from the natural environment. but it is a hidden plant activity. like a prayer. autonomous in the sense of being independent of its environment.

when fertilised by the Stellar sperm descending the activated Kundalini channel from the Crown organ. The Root organ so-called is precisely that. and the transformations are genuine changes in our spiritual being. Brow and Crown organs. while the Spiritual Organs exist and have a definite purpose. It can be inferred that it is a developing system. and that it serves a definite purpose of some significance to each individual human being. Each 80 . where I spend hours afterwards gazing at green plants. Now this structure can be seen truly to be a Seed organ which. I indicated in The Spiritual Organs that the structure of the Root organ contains in compressed form the three upper organs. to start with. A being is to be born in each of us. a spiritual being of vast significance to the destiny of mankind. it is clear the activation of the Organs requires the assistance of Christ. It is a real process. In other words. of crucial importance to us as incarnated human beings. This fact tells us that the process involves the highest member of our being and that it is directed towards the establishment of a new condition within us in the future. Considering the Kundalini in this way also explains why much of the birthing activity occurs in the upper organs. incubates in the Throat organ and is birthed in the Brow organ. the root of this Spiritual Tree that informs our whole incarnate being. it is a process of preparation.that organ on 4th December 1997. But what does all this signify? Well. the Throat. even at this stage of the investigation. the Throat and Brow organ. It is evident. that it changes over time. that the Spiritual Organs constitute an autonomous system within each one of us.

the Ego is both an almighty god and a tiny suckling babe. and is now at the point of taking control of the soul and its forces. which we undertake with the help of Christ and other assisting spirits. the direct experience of the Ego is just as frightening. this earthly world and its creatures is a place of profound confusion. most of all. a source of never-before experienced strangeness. For the incarnated person. From an earthly perspective. There is a proper way of doing this. both materialistic and magical ways. otherness and. ignorance. The entry of the Heart organ into the Throat organ is this process. When you are horribly lonely. But it is a very dangerous process. The Ego enters a hell of fire on earth. The Ego has been descending in stages towards this physical plane. There will be many more like him in future centuries. One of the clearest examples of such impropriety is Adolf Hitler. There are also improper ways of doing it. From the perspective of the Ego. an immature Ego let loose in this world. It requires only a moment’s dedication to begin this process and 81 . both for the incarnated person and for the spiritual being itself. This Ego is related to the incarnated living person through the soul. The process of activating the Spiritual organs is a preparation for the birthing of the Ego in us.individual human being has an Ego. and quite deluded dogmatism or righteousness. but be reassured – there is a proper way available to all. which is in a way the Ego’s ‘window’ on the physical world. that lead to paranoia. megalomania. be sure your have touched your Ego briefly – for as long as you can bear it. estranged. we become the stasis of crystal in heaven. cold and isolated.

lifetimes then of patient devotion in order to complete it. when you and your Ego will be one and the spiritual world will extend into this world. 8 December 2001 82 .

THE SETH MEDITATIONS An Addendum to Activating the Spiritual Organs. 83 .

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.On Michaelmas Day 1994. But I was drawn to the reproduction of Dürer’s The Virgin on the Crescent. My hands were extended before me at waist 84 . I was aware then that this event signalled the beginning of a new spiritual task. The ritual involved placing one nut on the tip of my extended tongue. in essence a vesica balanced on an associated crescent. and one each in the centre of the palms of my left and right hands. I set out to paint a simple geometric work. so that all the disclosures had their source in this ritual. I had brought three beechnuts with me from Brighton. one that would involve ‘virgin water / light: pristine’. I thought at first that the motivation to paint this picture lay in the geometric nicety that the pattern expresses. harvested from an exceptionally fine tree in Preston Park. shortly before the Seth Meditations began. which is on the cover of my copy of The Chymical Wedding.

The Seth meditations themselves were prefaced by a short series of meditations in which a specific preparation was made. but I was aware when each meditation impended. lightness and the like. I cried ‘votive tears’ then. 85 . I The first Seth meditation then took place on 4th November 1994. heat.height. Something of the purpose and meaning of the meditations has been discussed in Activating the Spiritual Organs. Then on the 16th I saw one of the trees. palms upwards and open. stripped to its bare form and understood that ‘we glimpse heaven in trees. ‘The Tree’. The meditations form a thread through much other spiritual activity. Notes were made immediately after each session. eyes closed. ‘lamenting the veil’. and I concentrated inwardly in a relaxed way. Brighton. I came to understand that this was a kind of test and that I was of sufficient purity for the process to continue. The ritual produced a powerful emotional reaction. 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. so I will restrict myself here largely to giving details of the Seth meditations and other closely associated experiences. and in flowers death’. but they would move at times during the meditations in response to the sensations experienced in each: weight. On 14th October I clearly saw the seeds as though grown to full height. though sometimes the notice was extremely short. I faced west.

the limitless is that which can only be itself’: an understanding of this will help explain why light is always incomplete. III This meditation took place on 18th December 1994.II The second meditation. congealing will to slime). back to front. with ‘fire in the centre created by the interflowing of left and right: [a] passage opens down and down. on 14th November. PLACE ITSELF. and details of it appear in my notes in the form of a commentary. though I also noted that ‘the fire is perfectly correct’. 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. 86 . no identity. BEHIND THAT IS NOTHING. began with a direct reference to the first meditation. activity is joined in measure. In brackets I remarked that ‘seed is planted in autumn’. I then experienced ‘red’ on the left and ‘pale yellow’ on the right.’ I noted at the time that this may still be a period of preparation. active side to side. the first thought: ‘Light requires limitlessness in order to be. like a fire Neptune’s embrace of his weapons. a presence lacking life. where the Caduceus. earth molten living water = Kether: three parts: BEHIND LIGHT THERE IS AN ABYSS THAT GIVES A PLACE TO LIGHT. The next three meditations occur in quick succession. still at centre. the power is triple. like rain in a desert (hot – fire earth.

the dark comprehending the light – the Pentagram – shining forth in greatest darkness. then there should be one more. his light 87 . there’s nowhere else to go: I feel alone. like many people in a line. red and blue light at the edges. then I remember Christ. I will later understand that this is a vision of Osiris – see entry for 29th December below. Then I noted: If this is following RS[teiner]’s plan.IV on 20th December: I see a knight on horseback made of stone. which took place on 27th December: Left is fire. VII This is the entry for the seventh meditation. right is a drawing silent cold. then see the top part replicating . but also like ‘tree/bush growing before my eyes’. V on 21st December: I see this last being drawn back. left to right. A frightening kind of abyss beside me afterwards: beyond solitude. embracing him into me again. extending like a plant so that in the centre the dark is surrounded above and below the rays are bright: silent and modest. 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 . one rising the other counterbalancing this rise. ‘like angelic choirs’.

A LIVING SHADOW – discernible behind the flames. Soul’s first freedom: now await its growth – avoid phantasy. This is the journal entry: Towards the dark: left a glowing pearl. his face all aglow: . Together a lively fire. IX The ninth meditation followed on 5th January 1995. Here is the entry: 88 . right an intense fire. though I cannot see it: it is the means by which I see at all. he guided my vision from the [sic – that] point on: this is the Gift of Seth. the knight is Osiris. only it[s] glow bearable: in the centre a long shining rod.lustrous on his shoulders and arms. behind a shadow of a flame. BEHIND LIGHT IS THE SOUL. This means that the shoulders and arms that I see are? MYSELF? The following entry expands on this aspect in relation to the fourth meditation: 29th December: Seth med[itation] IV. extending forward. that begins to grow up and bend over right : orange backing. Osiris is the face of Christ. an intellectual light + and so dark to the senses – OSIRIS IS THE LIVING LIGHT FOR US.I know this latter. the light there. curving up and then down. VIII The eighth meditation was undertaken on 30th December.

Very down to earth… this med[itation] practice should run parallel to central concern: preparatory knowledge. tho’ I saw it clearly. from which grows a strong plant/tree. its relation to something characterised as fire (light). Pulled out very quickly at end. SYNESIUS – guide now. and looking at the sun at zenith. Left is hollow. The living shadow has become light: like a tree becoming a huge flame: this is about life. 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. earth. curving up to the right. a ring of light in my mind: prompted me to do the med[itation]. Both rise strongly together. X The tenth meditation occurred on 9th January: White blue flames – fingers – on right.The penis of the dancer: right has weight. lesser tongues around it: light tongues very smooth + firm Began with awareness of base of rump warming. then a globe. the world dark afterwards: how the very intensity of the light creates the shadow we call the world. – Seeing trees light up in a green flame. then a ring of fire. The Seth Meditation is about experience – direct experience only – I have no mental copy of the tongue of fire. 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: 89 . then with a surge it becomes a green flame. The centre is dark until the serpent (the Lions) extends falling into this world – then a tongue of light.

zigzag up arms to shoulder and head: using water to purify from here on. after 13/1/95> MATTER. on 16th February 1995: Spontaneous: seed successively weight. XIV The final meditation did not take place until 6th July 1995. as (sic – at) bottom. XIII It was some weeks before the next meditation was undertaken. channel: a fountain very strong. strength.I noted on the following day that ‘TO WITNESS BEING IS TO BE DIVINE. R[ight]L[eft]C[entre]: : very specific. This is the entry: Low key tho’ I wanted more: heavy balls of fire in each hand. then (afterwards) a[t] top of vision: DRAWN UP <no more images now. five months later: 90 . 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.’ XI On the 19th January the eleventh meditation took place. XII The twelfth Seth meditation occurred on 23rd January 1995: Reluctant tho’ suddenly drawn: with weight in my hands heavier (still impressing.

Once established. behind that is nothing. descending yellow rays of light: then clearly: The Pentagram!. how hard to grasp the entire image: (1) the Pentagram (2) truth (3) relation. and finally the third still at the centre. Reluctant to write this. Here I want to examine the meditation cycle on its own terms. 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. place itself.this seems so obvious to me that I don’t want to comment on it. This is being involved. two green shoots ( ) to centre.<nuts brought from ‘City of Defeat’> dark downpouring on L[eft]. 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. 91 . it would seem now that it also serves to create an initial “space” for the forthcoming process.” It was typical of my experience of this process that the unrealised stages appeared as disquietingly empty and vacant. pillar of fire weighing down R[ight]. the motions of the Kether triplicity are then indicated. The enactment in the second meditation leads to the creation of the Trident form that appears in the third meditation. the second from back to front. the first side to side. Though I considered the first meditation at the time to be a kind of test.

Thus the Seth 92 . This is an important precondition for the final stage. 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. where Osiris appears as the “face of Christ. It is clear that some kind of conception is witnessed here. The next stage involves the creation of the plant-like being that makes possible the discernment of the Soul itself. until the moment of its generation in the final meditation. The beginning of the second stage itself is heralded by the realisation that a veil has been drawn back. Then in the fifth. centred on the Brow Chakra and symbolised in bird forms from Dove to Eagle. 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. The remaining meditations indicate stages in the gestation of this being. in which the Pentagram appears in the Soul. the light there” (though this was not understood until some time into the second stage). which appears in the form of Osiris. what is the Pentagram. The full course of the process can be indicated now. The first stage concerns the establishment of the “Light”. The third and final stage begins in the ninth meditation. who is the “face of Christ”.The first stage is fulfilled in the fourth meditation. It can be asked. how the descending serpent interacts with the “strong” plant by means of fire. signified by the Pentagram. Its role seems best defined in the course of the encounter with Christ. that its appearance here is such a mighty and obviously overwhelming event in itself? The Pentagram permeates the whole Mystery.

21 December 2001 93 . a process that has been detailed in the Activating of the Spiritual Organs essay above.Meditations served to establish the actual spiritual vehicle which is an essential precondition for the incarnation of the Ego.

THE WISDOM 94 .

ON THE DIVISION OF THE HUMAN BEING AND THE ADVENT OF THE EGO 95 .

Some attempts were made to rework these notes into a proper essay format. in substance repeats what is in my notebook. as were grammatical and syntactical errors. Thus some entanglement. and existing knowledge greets and enfolds new knowledge as a mother greets her newborn babe. therefore some ellipses and omissions were unavoidable. failing that I am obliged to pass on the truths in a form as close to that in which I received them. but I assure you that what you read will be in its entirety what I have to report of my insights. 96 . but I soon realised that any attempt to rearrange the material would interfere with the power of expression the notes themselves already contain. New knowledge always seeks a home in old knowledge. this essay is to be regarded as complete and properly ordered. But the notes were written hurriedly in order keep pace with the flow of insight. I would rather the reader discovered these truths for himself or herself. but you will notice that later insights operate to untangle most of these lapses. I do this not out of some principle of authenticity – no more than I resist reworking the notes for fear that some principle of rational clarity might uncover delusion or error – but solely in the knowledge that what I have called above the power of expression contained in the notes will act to stimulate the spiritual capacities in the reader. This essay. You will notice remaining errors and uncertainties. I am therefore augmenting and correcting the notes here.Despite its provisional appearance. then.

An image of this: An ocean in which fish move. by means of the fish life in the ocean. This explains the pages of quite useless exegesis and ranting found in their works.24/3/2000: “incarnating causes truth as a whole to be reduced to a copy. 6/4/2000: The Indian Chakras are a memory of the spiritual organs. 97 . 136). Only its ‘light’ does so at present. Thus it is the will that is continuous from incarnation to incarnation. Below the ocean is the rocky bed – the physical body. This truth is thus incomplete. Aspects of Human Evolution. the sun) only knows of the fish in this way or if they leap up out of the water. and it is this picture which is seed for the following incarnations” (Rudolf Steiner. that the being experienced is not the entire human being. p134: what is at work between death and new birth “are the will impulses from the previous incarnation”. The Ego (that is. It will take the Ego 2000 years to penetrate this ocean. a picture of truth. New developments become noticeable in the Middle Ages: Master Eckhart taught the advent of the ‘I’ consciousness – but with the consciousness of the plant-being only in man. But see the will more like a serpent and consciousness a kind of halo around its head. In Boehme and Swedenborg there is the advent of direct experience of the plant-being in man – but now there is a sense of inadequacy. The Ego knows nothing of this directly. handed down unchanged for generations. The ripples they create when they approach the surface are our feelings.

But only the first five organs (to the Larynx organ) are directly experienced in this way. 28/5/2000: Women will not be made full priests in the Roman Catholic or Orthodox Churches because they have. as it were. But the benefit of this overcoming goes primarily to aid the evil doer – that he or she can thus be helped to overcome the evil in themselves. The Sacrifice of the Mass is possible because a power can arise in the ordained priest – seen like two internalised wings (as though the priest is an angel turned 98 . leaving it for others to demonstrate the entire being through direct experience.Rudolf Steiner explained the entire human being and he was content to lay out all the details of that being. we are strengthened by our struggle with the evil. For us. thus reducing the chance (temptation) that we might pass this evil on. which permits us to better bear the next evil done to us. What of direct experience of the spiritual organs? 7/4/2000: Evil: we keep evil alive by passing it on. until we overcome it in ourselves. The essence of forgiveness is that we keep the evil in ourselves – we suffer it then. breasts. But what is significant is that the important nexus at the Brow – the Arch of Heaven – has been encountered directly. In The Spiritual Organs there is direct idea-experience of the spiritual organs/chakras. The Brow and Crown organs appear in their traditional form. as detailed in The Spiritual Body.

in women it tends to exit through gestation and birth. 12/6/2000:Whit Sunday When a woman speaks or sings (especially the latter) she performs a function similar to that of the priest performing the Sacrifice. by reflection against his sexual organ.inside out) rising up his flanks. 99 . where the priest does so in the Sacrifice. but only up to her breasts in order to provide milk. A spiritual power flows into all: in men it tends to exit through his sexual organ. so that it rises again in him. The priest is celibate so as to divert this power. not a physical one. Man can of course deflect the power at the diaphragm too. A power does rise from her sexual organ. as sperm. the etheric impulse would ground/earth in her breasts. So if a woman exercises the power of the Sacrament of the Mass. Then one would have the erotic fascination with the woman’s breasts that is encountered in the practice of magic. Hence the woman expresses the spiritual power in speech and singing. but only against her diaphragm. but his expression does not carry the analogous-sacramental power that a woman’s does. exiting in the course of the Sacrifice. In women this power cannot be deflected by her sexual organ (it is ‘open’). as though his arms were splayed on the Cross. this gives him speech and song too. Christ’s injunction to “feed my flock” refers to an etheric activity. This is an etheric power that parallels the milk-producing power in the physical body of the woman.

that is.The spiritual power can be deflected by both sexes at the throat. instead they flow on either into the physical realm of human sexuality or else are reflected into the astral body as instruments for the creation of spiritual bodies. constructing itself as an etheric model for the physical human body to come. The descending power here is an astral formative power and the rising power is an etheric one of growth. which reserves the power for ‘head-work’ – thought and visualisation. 100 . It is the ‘heart-crown’ in the Throat organ that reflects the power back to the Brow organ. However. thus permitting thoughtreflections and consciousness. They are influenced by the spiritual organs but do not exert any reciprocal influence on the organs. not as a sexual energy but as a creative power building up the essential body-form of the human being. The disposition of the spiritual organs in this scheme can be seen thus: Note that the spiritual organs do not themselves reflect the spiritual power – they create or control the means to do so. it is the fact that we created both the Sacral Plexus and Solar Plexus organs that permits the Solar Plexus organ to reflect the power into the Heart organ. Before this the power ran freely through to the Root organ. Note also that the powers described here are not those active in the spiritual organs themselves.

The role then of the other organs. thus -)))))))))) = the Spiritual Hierarchies. the astral.) The Solar Plexus organ resulted from the etheric spirit’s attempt to find itself on earth.) The entry of the Ego into man was both the cause and effect of the setting of the Heart organ into motion. In the same way the Sacral Plexus organ formed as the astral spirit tried to find itself in a more dense earth bereft of the Sun and Moon. and the spirit (Egoseed). each forming a copy of its own nature in the Root organ. Hence only one energy flows there. Thus the Brow organ was the sun. Larynx and Heart organs was to beam themselves down by means of astral power onto the forming Root organ. The etheric spirit had only the Sun’s absence to contend with. the Larynx organ was the moon and the Heart organ was the ‘initial’ earth – thus creating the Sun-Moon-Earth being. In a sense the Ego meets itself in the Heart – as though it has reached right round the Cosmos to encounter itself. the etheric. but divided ten-fold in order to create a habitation for the astral spirit. in effect the Cosmic Being itself. the Ego is in a way the Cosmos itself. (Remember that the Cosmic Being exists for us as a multi layered phenomenon. (Of course. wherein the astral spirit finds a place. the Brow. It could only do so by drawing up the solar and lunar energies from the earth and setting them in an opposition-combination to each other.Remember that at this point the Heart organ had a different structure – a dormant one (Ego-less) – like a seed (still to be seen at the base of the Root organ). This replicates the actual spiritual form of that being but vulgarised to the earthly level: the astral spirit has ten faces 101 .

The etheric spirit on the other hand expresses itself as a kind of self-grinding. differentiated only by the different earthcosmic energy drawn in – solar or lunar. because the elements cannot be separated within this activity – and yet it is not a unity either. The Ego does not yet understand that it.(countenances) but can only express itself here in a polarity the sources of which cannot be specified within the form of the ten-fold Solar Plexus organ. Death arises in what this etheric spirit forms here on earth because the lunar power is not drawn off by the astral spirit in the Solar Plexus organ. The lunar power is the hidden mother of the Ego – hidden because the Ego cannot perceive it: the analogy is the infant suckling the mother’s breast. that is. The Ego in a sense thus ‘hollows out’ the Solar Plexus organ – in time the 102 . too. the milk then the lunar power. Death will be overcome when the Ego better understands its earth-cosmic tasks and makes proper use of the lunar power. And yet it is not a trinity. The Ego will then overcome the impasses confronting its extensions. but drawing it through the Solar Plexus organ nonetheless. which are negative. which ‘nipples’ are positive. Only the Heart organ (the Ego-being) can do this. a constant in-turning against an inturning activity. A polarity here is only incipient because the Earth element is also present. as a kind of ground (always giving way) for the in-grinding solar and lunar energies. Death occurs because the Solar Plexus organ draws the solar energy away more quickly than the Heart organ draws the lunar energy away. must be born into the earth-life – that it must acquire a mother. the astral and etheric spirits. It will begin this by drawing up the lunar power at a proper rate.

the father sun dresses the Ego – as the physical body dresses spiritual man.solar power in the Solar Plexus organ internalises and unites within the lunar channel. Thus the Ego will draw the etheric spirit to itself also. While the Ego cannot in the earth-cosmos be everywhere or be every other 103 . The etheric spirit lunar activity of this Ego is isolated from other Egos: that the light of the sun only shows this more clearly. equivalent. Whereas the mother feeds the Ego. Thus the Solar Plexus organ is transformed. it will not otherwise stay bright (be known). The secret of the overcoming lies in the fact that earth existence of all kinds (including earth cosmic existence) allows for learning. 2. 3. the Ego will have to understand the terrible burdens before it. To do this. all-knowing. This is the crowning of the Ego. The Ego must first learn these bitter facts. 1. Now the solar power flows in the Heart organ – where previously it had washed across its ‘surface’. Then the Ego acquires also a father. The etheric spirit solar activity is limited in what it knows: the darkness of the moon indicates this – that it cannot be lit without the sun’s effort. then it will begin the task of overcoming them. and 3. in its spiritual form – thus the Ego finds its home in the earthcosmos. who rises above the ego like a shining star. 2. appearing now in the Throat organ – that is. universal. It must understand that it is no longer 1. creating a gleaming aspect. Now it must find its limitation proper to the earth cosmos. The etheric spirit Earth base must be seen in its restricted facticity: that this earth of this Ego is only part of the earth-cosmos.

In time the Ego will come to shed light on all things and each Ego will illuminate each other Ego. primordial semen – was enwombed in the Earth but cared for by the Moon. branches. the human seed – that is. The production of semen requires a direct intervention/injection of life by the etheric power. and leaves like fingers. Originally. 22/6/2000: With reference to the last note. It enters the infant at birth and supports the child until its own etheric body can take over in the period from the fifth until the eighth year. Thus the semen-being became a semen-plant. with roots. However. augmented by means of the mother’s milk. stem. it rose up 104 . Thus finally the Ego attains the state of the Crown organ. it did not flower. instead. The equivalent power in the woman is a power of maintenance not of origination. and through learning each Ego will remain illuminated by other Egos. This power is. or can be. it can learn (gain knowledge) about them. It is this capacity to inject life-ness which is diverted into the Eucharist. by a process of elongation. The latter served to ‘draw’ the semenbeing out. that is.Ego. The semen of the priest. through the breasts. except that this drawing-out allowed a lunar water enter the space created in the semen-being. The sexual nature is entirely a life/etheric matter: that is why plants can have sexuality. like pulling at dough. associated with the separation of the Moon from the Earth (Rudolf Steiner). shedding light on everything and everyone everywhere. But sexuality in its bipolar form arose through an intervention at the astral level.

rotated and then began to accrete a physical body from the mist-air that surrounded it. the man felt a powerful attraction to the earthly crystalline element itself. Nonetheless. and his suffering (isolation) here made him potentially a selfpitying and violent being. the other to incubate it. on the other hand. except that originally the semen-plant swam in a mist-air. would need to hold large amounts of the lunar power. who 105 . The effects of the separation of the Moon and Earth meant that some other means were needed to incubate the semen-seed. one which continued to produce the semen-seed. less prone to mistake the appearances imposed of necessity on matter for the matter itself). The man. which always gives way.into the astral level (plants cannot enter the astral plane – they flower when they make contact with that level. The aggression arose from the man’s weakened sense of identity. because the latter sex. like impressions they make on the ‘surface’ of the astral plane). It is this surfeit that makes the woman more graceful and aspirational than the man. Even so. she was compensated for this by an extra infusion of the solar power. was depleted in solar power but augmented in a complex indirect way by the earth-crystal power. which made him more physical – less outrightly materialistic (that is. This was done by splitting the human being into two sexes. Now. so that he experiences earthly reality as something that constantly undermines him. the presence of the excess of lunar power made her simultaneously a being attached to appearances and the concrete. the woman. But he remained less prone to delusion than the woman. which in turn has its origin in the fact that man is pointed towards the earth-crystal element. The nearest equivalent in nature now is the sea-horse.

Sin is thus the transgression of the new order in an attempt to restore the old order – the man to 106 . a power similar to that in plants but much much weaker. This will be witnessed by a fall in female fertility. by drawing the lunar power back to the man by means of a technical abstraction from the earth. which is however usually restricted by the increased solar power within her to a capacity to reflect herself on the ‘surface’ of the astral plane. Put otherwise. A point will come when this situation will need to be overcome. the male physical-crystal element will be replaced a direct physical element – the technology. This interchange will be difficult for most to achieve. most children born will be male. because they will not know (even then) what is happening. the excess lunar power in the woman will be weakened by means of a redirection of this power to the man. but at a higher level. firstly. The clue is sin and the overcoming of sin. On the other hand. a growing desire to abort foetuses. Sin arose from the division of the sexes and the incompleteness evidenced in each sex. while the woman looks to heaven – the astral plane – as though she was still in the Moon-epoch. solar and lunar (the solar power in man will be increased relatively due to the increased abstraction of man from the earth-crystal force). provided by the lunar power. This will be done. that is.retains in rudimentary form the original human ability. Women will die out in a kind of despair – a dreadful experience for both sexes. when the sexes will reunite into one. and because of the concentration of power in the man. the role of Christ in the etheric body is as follows. Now. man experiences the world as though it was still in the fluid Moon-epoch. to enter the astral world.

but tempted to try to rule the earthly physicality. not simply materialistic. to correct the imbalance in this world. The woman becomes a ‘nun’. The life impulse is like a 107 . Christ is a solar power in man and a depletion of lunar power in the woman. the woman to regain the lost power to engender semen and to surrender the burden of the lunar power.recapture his lost solar power. Thus the man in Christ can become sterile in a physical sense rather than fecund in a spiritual sense. in which man is tempted to rule the physical earth-crystal – the equivalent to preferring cinders to live coals. Thus the priest creates a spiritual semen and engenders this semen in a spiritual earth. not an escape from the burden of physicality. the consequences thereof) on the spirit plane. Any increase in solar power at present makes him. Ordinary secular man. Christ first corrects the imbalance (actually. But what generates and is generated of necessity is not eternal but mortal. is put in a bind. but a kind of revenge of the physical. in a kind of rehearsal of the future of human generation. Thus the abstraction by means of technology becomes. But where does the generative power lie? Usually the Mother as the Eternal Female is assumed to be the source of this generation. however. the only way she will have of counteracting her despair. But it actually lies in the man. unless he understands the priestly role – that period of renunciation and spiritual engendering. 3/7/2000: The Holy Family is a model of serial generation: Father to Son to Father to Son and so on. Then. as is beginning now. That which nurtures life can be conceived of as ‘eternal’ so far as the continuity of generation is concerned.

11/7/2000: This is how the sexes divide. as it were. 2/7/2001 The sexes do not divide. The female genitals are an involution of those of the male. one ‘hot’. The latter was a kind of voice/vibration instrument – by means of which the being transmitted its experiences to others like itself using 108 .spark from a fire dying in the cool air. much more so than in men. But it is not this life impulse. a piece of molten iron solidifying in a cold sea. It had two sense organs. and lived in the thick fluid of the Old Moon epoch. It. In the woman. There is a sense in which women ‘know where they are’ by means of their breasts in a way unknown to the male. This power – Soul – has the task of preparing an environment for an even higher power. creates a particular environment for the spirit. The breasts of the woman are a kind of development of the original single-sex being’s sense-organ. The nipples had been its ‘hearing-sight’ organ – more like radar than eyes or ears – responding to the position of the radiation it sensed. bearing a higher power. that is of importance – the life impulse is a vehicle. the other ‘cold’. soon extinguished. the breasts still have a vestige of this sense-organ. The earlier hermaphrodite being resembled the modern sea-horse.

The other focus remains in the being – fully dormant: it is a spiritual collapse. tends increasingly to polarise in the physical world – first warmth and movement. However. But the hermaphrodite was not a spiritual being itself. spiritual and existential. as such. and so on. like a tongue. In most ways this being was in thrall. The separation of the Moon from the Earth finally collapses the polarity within this being. was extremely limited – so that the vibrations from each being resembled in a general way those of all the others. One can see in it a stage in the process whereby what is a unity in the spiritual world. so that it tended to become fixed on one or other of the foci. Of course. all knowledge available to these beings was communicated in this way all the time. The ‘hot’ organ was a kind of experience receptor. then light and air. to become either male or female. its existence mirroring that of its spiritual author as closely as would be possible in a material medium. Here the spirit/Ego is almost still 109 . experience. the polarity of reception and expression shows this. It only appears in deep memory as a component of sexual attraction and in other kinds of longing. which picked up the vibrations in the fluid. a kind of cosmic simultaneity. so that the hidden focus is a spiritual element and does not appear directly in the physical incarnation. so that the fluid pulsed with the rhythm of this knowledge. which was a total knowledge of all things. The course of this event can be illustrated as follows: The spirit/Ego first appears in physicality as a seed embedded in a ‘star-soul’. The nature and experience of this communication survives in our epoch as music.impulse waves through the thick fluid it was immersed in.

eight other spiritual powers work upon it.fully in the spirit world. as well as the central seed force. as it were. A number of 110 . a kind of circulation about the Ego. This livingness is the suffering of the soul. But the Robe is cubical because. Caught as it were between the spiritual being and an inert ‘ground’. The eight powers are arrayed according to a geometrical principle – as perceived by us from the point of view of the descended looking back through the layers/levels of extension/emanation into the spiritual. This is significant when considering the complex relations between the sexes. Now. but physicality was the result of this production of the star-soul. The star is spherical because it arises in a pure (simple) polarity of two foci – seed-spirit and ‘physical’ ground. it alone was not the agent of this production. It was the ground. It appears in a ‘dissipated’ form in the Robe as a life-energy and leads to the elaboration of the life-impulses that emanate from the soul as living forms. the Robe is cubical. it is important to be aware that this circulation in the Robe or etheric/life body never ceases. This was a hapless condition entailing much suffering on the part of the spiritual beings (not the Ego) which oversaw this process and on the part of the other spiritual being who maintained the ground. This is to be asserted: while the star is spherical. The outcome here is that the star-soul developed (‘grew’) a ROBE of a kind. that permitted the possibility at all of a star-soul distinct from the whole spiritual realm. which reflects the ‘livingness’ in the soul (derived in turn from the being of the Ego). the star-soul was slowly pressed into motion. for though the star-soul is truly its product.

is a primary fault 111 . What is a secondary gap in the cold. the cold experiences and the hot ‘learns’. the cold ‘hears’. say. The other two triplicities then came to absorb and oversee the two elements in the circulation. In the other a conflict grows: learning undermines speech. One of these triplicities is a polar array that traverses the cube from. Thus that which hears can experience also. the other ‘cold’. as must occur where difference comes into being. God ‘looks’ so that something is ‘seen’. And a form of communication is established. one fitting to the other by and large – with a slight and all important lack of fit. In time the Robe comes to contain two elements: the ‘hot’ circulation and its attendant power and the ‘cold’ circulation and its attendant powers. Thus in one case a lack of fit: but the processes go ahead even so. Experience contains something new. what is of importance is this: the total of nine powers are arrayed in a 3 x 3 formation. it was a service by two senior powers to the central seed-spirit in order to regulate the circulatory motion coming into being in the Robe/Soul.important revelations arise from this understanding – these will be elaborated later.) There is a plan in all this. For now. to be sure. The hot ‘speaks’. If the spirit-seed reaches out from the spirit world then something must be there to receive it – part of the spirit world. but now made different by the event of reaching out – or being reached out.e. but that which speaks cannot also learn with ease. (The ‘physical’ here can be regarded in the Kabbalistic sense as the ‘face of God’ – i. the top right to the bottom left. between experience and what it hears. that derived from the spirit seed. Initially. and that induced in the physical ground: one that is ‘hot’.

But this split re-occurs again and again down the great Chain of Being. That which is not represented here – that which is learned from the soul’s experience of the physical – now tends to separate off. A number of further insights can be added here. into two sexes. The first result of this is that the soul begins to act as a reflector. the organ of reception. at once author. of the universe and an actor within it. The split can be presented schematically in this form: that is. until the soul splits in two. Then the human being. This latter is the grit that will eventually produce the pearl (of wisdom). The division of the senses has already been detailed: to the female sex was apportioned the organ of expression. The Ego finds itself reflected back in the soul. down until the Moon is separated from the Earth (already separated from the Sun). This is the myth of the Cosmic Egg and the creation of the Cosmos/World. now is also split. The disparity growing is such that the wisdom of the Gods must shine back from the soul in order to maintain the total-ness of the spirit world in the soul. down. between what is already known (assumed to be the case) and what is newly learned. This becomes the life body: the great reservoir of human experience as memory.in the hot. And the polarity between the hot and the cold circulations intensifies. The soul is split in two: thus in any incarnation the human being lives on 112 . to the male. like a square cut diagonally. as Adam Kadmon.

evoluted in the man. involuted in the woman. Yet. It is no accident that the original organs are taken over for specific purposes. the Robe. bending down in suffering to draw up the new life – turned away from the Heaven that is her inner contemplation. and in his circulation is the living seed. so that the mother’s milk can be seen as a kind of wisdom passed to the child. heaven in his 113 . thus he or she also lives with only half of the life-body too. the woman is the earth – the cold – the nurturer. The organ of expression/speech serves the purpose of nurture. Thus the woman has speech in her soul. a pure astral force cutting into his own life processes: an uneasy being. cloistered in the hall of mirrors called the Soul. the cold part if she is female. while the woman is as though the spirit seed itself. the hot part if he is male. The organ of experience/listening becomes the sexual organ. the midwife of the Gods. is also split in two. while the man can talk to the woman. and the breasts themselves having a residual function as an organ of communication. Thus the man now listens to the woman and hears there spiritual truth (that most cannot recognise). a process of conversion essential to the spirit’s purpose here. and in her circulation she raises the physical to life. Thus the man is the conduit for the living seed on earth. But the life-body. telling her things she does not wish to know. The organ responsible in a sense for the rupture in the spiritual endeavour that leads to the establishment of life is itself the source of the living seed on earth – that what is now heard is the flow of true life from the soul. how the Ego will finally establish itself here.earth with only half of his soul. The man for his part is priest in his soul. This is a sublime mystery. seen in the obscure impulse to lay one’s head on a woman’s breast.

in order to generate. enclosed in her involuted genitalia. and the man to the woman is like a sun lit red. there is one key fact: in splitting the soul. once it perceives (is brought to perceive) its destiny here. to convert the soul from mirror into window. This is why there are two sexes. But above all this. Then the excluded experience/memory in the life body/Robe will be revealed to it and a new stage of conversion will begin. not the earth. Thus what was once split away in polarity begins to be reabsorbed. as Adam Kadmon once did. pain in his life. 16/7/01: Ego = Utopia. back to the spirit. Physical man cannot be immortal – the physical is incapable of this: but a free Ego could not relate directly to the earth. but nonetheless maintains its relation (downwards) to the soul. and the man – part of him surrendered to the earth – must now impregnate the woman. The mirror is broken. face to the flat unyielding plane of the physical-crystal. The woman to the man is a moon reflecting heaven.soul. But now it begins. So the earth is enwrapped in each woman. How the Ego sees us: The Ego does not understand motion/action in the limbs/body. 114 . the Ego-seed is released. So the Ego is released from the soul.

You will know you are in contact with your Ego when you feel loneliness. The Ego sees heaven in stones and rock. coldness. the human Ego already dwells in the Soul and therefore has no need of gold. The Ego sees itself almost completely in plant-life. To spiritual vision. rendering it inert. The Ego can enter metals. the Ego disappears into gold: this indicates error – gold was intended as an earthly habitation for the gods. Modernly. for the Ego sees everything in nothing here.How the etheric body sees us: The heart scintillates like the sun (the heart here is the soul or the astral vision of the body as fog). 4. But crystal is the grave of the Ego. There is a danger of confusing the ‘soul-ego’ with the ‘earth-ego’ (physicality). The Ego is mesmerised by water. for it makes the Ego stupid. 2. isolation. Enters most strongly into iron – hence the Iron Age as the first age of the newly liberated Ego. especially in deciduous trees in the summer. 3. One should take care. But care here: metal is a kind of Ego-head and makes the Ego hunger for a body. 115 . 1. The Ego can hardly believe the colours of flowers – they are so utterly of the spirit. The relation of the Ego to gold is a mystery even Isaac Newton could not fathom. this is consumerism. hence the earliest Ego actions were the carving of rock and carving on rocks.

The 3 x 3 arrays are best seen as follows: And schemed as follows: 116 . containing the spirit-seed of man and the ninth power – the companion of man. The soul remains the Ego’s comfort. One: The eight powers are arrayed around the centre. When you feel joy and a strong interest when looking at a tree in sunlight in June. at your self. * There are several features regarding the cubical array of the spiritual powers in the Robe to be noted in relation to the physical-crystal. This why water is such a danger: the Ego is inclined to confuse water with the soul – though water has none of the soul’s power of reflection – spiritual ‘form-reflection’.abandonment. where it looks at itself as in a mirror. then you know that you are looking at your Ego.

For instance. the cube can be rotated until this layout is arrived at: 117 . 8. Two. The cubical organisation of the spiritual powers. of hot and cold. Thus the cube splits into two triangular sections: And the spiritual powers are distributed thus: This organisation shows which powers are shared between the sexes and which are not. here numbered 7. a number corresponding to the number of spiritual organs. the Celestial Hierarchy. 9 are shared in their entirety.The cube has a diagonal along which the polarity within. has significance in other areas of human destiny. The lowest order. is organised. Notice also that each sex now has seven spiritual powers in attendance. while each sex lacks two members of the two other groups.

that is the Solar Plexus and Root organs. Three. This plan helps to explain the nature of the otherwise elusive second spiritual organ – the Sacral Plexus organ. but the relations between the cubical array of spiritual powers in nonetheless accurate.The layout is somewhat exaggerated. This substantially the visions of 18th and 22nd August 1998. the elements of each successive triplicity acquire the fourth element in the Mutable sign directly opposite the Mutable sign of the given triplicity. There is an operation among the Zodiacal Twelve involving a 3 + 1 order that can be explicated also by the cubical array. thus: It is a reciprocating arrangement involving a kind of transfer between opposite mutable signs. The spiritual powers numbered 7 and 9 are situated in the organs above and below. Now isolate one axis of such an exchange: 118 . It is a curiosity of the Zodiac that if organised on a four-fold triplicity basis.

which leads to the spiritual birth within us. Four. Moreover. where it is described as 4 x 3. then 3 x 4. the crisis that occurs in the Sacral Plexus organ has a strongly sexual quality. there are two organs that have dual natures: the Throat and the Sacral Plexus organs.And you have the ‘embedded’ array: Thus the Zodiacal 12 is in effect an organisation of two intersecting cubes: This explains the significance of the first information I received regarding the Heart organ on 13th February 1996. It is to be expected that the two 119 . It is obvious from One above that two of the spiritual organs have both male and female aspects. requires that the sexual duality be overcome. and the overcoming of the barrier here aids in the transformation of the Throat organ. It is clear that the process of activating the spiritual organs. As disclosed in The Spiritual Organs and further expanded in Activating the Spiritual Organs.

it is not merely the absence of heat. which was a kind of receptor at one point and an expressor at the other.organs that by inference can be said to have dual male/female aspects should be involved in this crisis. densification. This sense organ was orientated along the soul body of man . 3/11/2001: 1. The spiritual world requires no senses. Our limited tolerance of heat and cold is due to the limitations of the physical body. It is the source of the unique sensations experienced in physical love relations. one or other pole became ‘exposed’. The Sexes. With the division into two sexes. crystallisation. Presexual man had only one sense – a soul-based organ. the soul-world required this polarised sense organ because the soul-world contains only a simple thing. 2. This organ 120 . though it is far too delicate for modern human consciousness to register. Spiritual ‘warmth’ becomes a ‘state’ – there is no measurable element in the spirit realm – becomes definable only by reference to the physical world. Heat and cold. you would understand materiality. one pole transformed by the etheric power into the bosom in the woman or the other becoming the sexual organ in the man. that varied only slightly. But the original sense activity continues in these transformed sense-points. fluidlike. It is condensation. Our bodies heat up in order to balance outside temperature – they are not heated by outside influences. Cold is a positive condition: if you could understand cold.

who realise. It is this experience that defines the value of human physical love. During love relations. Sexual difference created by splitting the human being leaves one half – the female in the man. The Ego will make use of the primeval soul-organ. This fold has an important role in human life… 3. just what has been lost to us.did not interfere with man’s communication with the spirit world. men and woman catch snatches of this primeval spirit communication. But it can also induce a profound frustration in some. if only vaguely. 5/11/2001: Reference note 2 above. the Root spiritual organ. The fold is the foundation upon which the spiritual organs can be constructed. It has this shape: 121 . The function of the ‘fold’. the male in the woman – hidden in a fold in the soul. which is sited in the Root spiritual organ. Three elements are related here: the fold itself. The image of this is the eagle bearing the snake in its claws. as our etheric-based senses do. The present intellect and its etheric sense organs will die away once they have completed their task of ‘recording’ material reality. and the hidden half of the human being – like a seed in the spiritual organ.

each in turn. with the sun rising in its own channel and then descending by means of the lunar channel.The Root organ nestles in the centre. In opening the organs. They then continue in this way up to the Brow organ: This column is anchored by successive ‘rotations’ of the soul over the long period of man’s earthly existence. In time it becomes possible for the star force to penetrate down to the other spiritual organs. rising through their respective channels and crossing at the Root organ. and vice versa for the moon power. 122 . The star-force is channelled by the soul also. the moon and sun forces rise up to the Brow organ and there create an environment into which the star force of the Crown organ can descend – this arrangement being the Arch of Heaven – . Here there is a blossoming in a real sense as the star force enters the Root organ. From the ‘earth’ – the Kundalini Garden – flows the sun and moon powers. It is a circulatory system. until it reaches the Root organ. but here the channel is created by the stellar power itself. There is a pain in this that we are all inured to.

but seeing them from the other side. It exists in a state of ‘attraction’. in this situation.Note that the sun/moon circulation is suspended at this point. our individual Ego as the Sun. where they accumulate. we love everything bathed in the yellow light of this apparent-Sun. also increasingly pay attention to these soul forms. 30/12/2001: 123 . in turn. and our sense experiences are only reflections in this Soul-world. by means of our intellect – which has come into existence outside (on this side of) the Soul. This is a dangerous situation at first. kept in being by sense-activity. Thus we do not see a real world. mistaking reflections and images for a reality. only reflections in a hall-of-mirrors Soul. These forces should be earthed every three days at least. where it appears in forms transmitted by the senses. We see. We. 27/11/2001: The Ego/spirit witnesses to the lower world (Earth) in the Soul. as it were. and fascinated by the glamour of this vision. Thus we love this world with this false devotion. They return only as far as the Root organ. The impact of these forms has increased as the Ego descends until they awaken or draw the attention of the Ego.

so as to seem like the sections of a pineapple or pine cone. As the remainder in each sex is in effect the opposite sex. is more complex: the leaves are crinkled or gathered along their edges. The female organ-plant is seen to grow straight up. The reason for this difference lies in the relation of the sexes to the lunar forces. and the whole plant appears as though twisted by a rising circulating force. with leaves unfolding at each organ and the as yet unopened organs folded in at the top of the plant. In the man. while the woman will sense it occurs to the front. 124 . however. near his spine. female to the back.The sexual ‘remainder’ in each human being resides in astral form in the Root spiritual organ. This means then that the spiritual organs rise in an already present moon stream. the sun forces reach right down to the root organ – and it is by their power that the moon forces are raised in the male spiritual organs. up until the sun forces are encountered at the Brow organ. this means that each human being is orientated differently to his or her remainder. on the other hand. as though rising through her womb. Clairvoyantly. The two sexual elements in each human being are orientated on the same polarity – male to the front. The moon force is active in the woman before the spiritual organs are activated. It is this remainder which is active in the spiritual organs. the respective spiritual organ ‘plants’ are also different in appearance. Thus the man experiences the activation of the spiritual organs as occurring behind him. The male plant. behind in the man and in front in the woman. it accounts both for her menstrual periods and her ability to produce milk for her offspring.

but he was deeply angered when Solomon elected to worship the god of his wives. and considered this a more true experience than worshipping the Gods who had ‘made’ man by splitting the original human being – Adam Kadmon – into two sexual elements. but Solomon elected to worship the Godimage the women chose to worship. The Gods made man in their own image. 125 . Cain’s murder of his brother stunned and frightened the Gods. in order that the Gods could understand the quite traumatic effect death has had on the human race – like a wall or dam that stops the flow of a river. Jahve gave Solomon the freedom to understand man. There is a Mystery of sex here that the Gods still do not understand. as it were. They thought that they alone could administer death. Solomon saw himself in his wives.* This points to a cosmic fact of some significance. on analogy with their mission to understand human death. the mission to understand human sexuality will occur in the Throat organ. Why? The God-image of the woman is the man himself as she sees him. one of the two organs with a dual (sexual) nature – symbolised already by the Claddagh ring – two hands embracing a crowned heart. All this indicates that in the future the Gods will act in order to gain direct understanding of human sexuality. Part of Christ’s mission (integral to his entire mission) was to experience human death at first hand. Christ’s mission took place in the Heart spiritual organ. but Cain showed by his action that man also has this power. Now.

Observed. but very quickly both the man and the woman realise that in fact while this spiritual union of their dual sexuality signals the end of many of their habitual pains and discomforts. This pain is like a hunger for the old existential 126 . but also like dousing the pool of fire in the Root organ. Initially it is a positive fear. it exposes them to a new phenomenon: the pain of absence. raising the lunar power is like liberating his female half. For the man. each of which grows until it merges with the rings of radiance that floats at the Root organ. First. Looking down. it is seen to rise from the region of the heart as a series of fire-rings of ever larger diameter until it hangs like a huge radiance at the Brow organ. each dropping into a sea of light (like a sea of quicksilver) to create a glowing ripple. These experiences frighten both sexes. however. the sun power in him has already two aspects. The situation confronting the man is somewhat different. the sun power appears as a series of brilliant pearl-like droplets. the emerging Sun stream that accompanies the activation of the spiritual organs appears as a pillar of fire. opening the solar element is like embracing her male half – an action that enflames her to a frightening degree. The fact that the moon forces already active in her are built on memory – the cosmic memory contained in the female sex element – means that this image of the sun power is extremely potent and could mislead her.January 2002: To the woman. For the woman. from the heart region towards the Root organ.

Now they suffer the absence of the spirit and long with renewed pain for Heaven. as the source of metals lies in the dead of the ‘living’ on the other planets. including mankind. Instead. That is. In time they come to understand that the old pains masked a deeper discomfort – the absence of the spirit. But we must try to understand that this is now a longing for a future to come – not for a past that is lost – a longing for union with the Ego. What we call nature exists in part as a ‘foregoing’ of mankind. But as mankind comes to create its own place on earth it will depend less and less on the support of the plant and animal life. Again. the water and air we breathe are known to possess unique properties as liquid and gas forms respectively. that permitted the human etheric and astral powers to create a place for mankind on earth. they are unique because they derive from the decay of the etheric and astral bodies of earthly beings. it will create more direct relations with 127 . plant-life and later animal-life were the means whereby these powers created a habitation for man on earth.agonies that each is long used to. Note on technology: The source of the material earth lies in the death of living things. first by discovering the best disposition of the powers in relation to the earth – how life and soul are best sustained here – and later by acting as supports for human life and soul existence. If plants provide sustenance for the body then the animals provide sustenance for the soul.

for that matter. Mankind will fall into three kinds of traps. will draw both body and soul sustenance straight from the earth itself. The third kind of delusion is more subtle. ‘Organic-ism’ is ultimately a technology. too.the earth. from an excess of faith in itself. This development is unavoidable. Less obvious will be the megalomania that arises from the belief that mankind replaces nature in relation to earth. Obviously. and still does. This can be seen already in the more extreme forms of environmentalism. on the contrary. where people think they can sustain what they believe are ‘natural’ ways of living by artificial means. The means used will vary greatly but all of them can be put under the heading of technology. human megalomania will take the form of believing itself divine in a debased way. an overvaluation of its own knowledge and most of all from an excess of power. while on earth it is restricted to this place and time and to this particular incarnation. In the future. In the spirit world the Ego is co-terminus with everything. from a loss of faith or divine support. but it is surrounded by many traps and dangers. Then there will be delusions derived from the paranoia that result when untutored Egos encounter one another. This will be the basis of the War of All upon All. Mankind has fallen into delusion on many occasion in its relations with plant and animal life. some obvious but others far less so. There will be philosophies of Everything – developments from contemporary theoretical science – where it will become impossible for anyone to admit to ignorance in 128 . mankind will make mistakes in its relations to the earth that will arise. But these delusions grew in many circumstances from a want of power or knowledge.

mankind will finally know that it is the ultimate home of the Ego. that must be extended in this way for a reason few living now could fathom. People will come to know nothing while believing they have access to all information. the place where we will finally come home to ourselves. As such. Renaissance art was a technology. These delusions will come into being because many people will not fully understand the function of technology and will imbue it with etheric. astral and Ego qualities. dead place it always was. At that moment mankind will have completed its spiritual mission – it will have extended the realm of the Spirit. dark. A moment’s reflection will show that human pursuits normally classed as arts and humanities are in fact technologies. 13 January 2002 129 . The technological basis of these delusions is obvious. But the earth of the future will finally be seen to be the cold.any subject whatsoever. Scholasticism was a technology. and the vantage point from which we can turn and look directly into the spirit world as fully realised human beings.

THE SAME AND THE OTHER – THE NATURE OF THE HUMAN WILL 130 .

But some readers will feel spontaneously that what is described here is true – or has truth in it. I ask that those who see some truth in what is asserted here take time to imagine what it is like not to find truth here – that is. Others will reject the whole subject as so much nonsense. it had no sense of time or place. that is. Then it encountered something. So it had no knowledge – there was nothing to be known. there is an element present that is utterly beyond our knowledge. There was an entity once that existed entirely alone. 131 . it did not even know that it was encountering another entity. It had absolutely no understanding of what was happening. to act for a moment as though they do see some truth in it.This essay will contain little or no evidence for what it asserts. Because it had no contact with anything whatsoever. The crucial feature of the encounter is this. at all levels. Now. their respective substances intermingled. at all times. by its nature. As the two entities collided. and in all places. that they attempt to grasp something of how those who reject this essay come to do so. This is because. very little evidence can be produced. And I also ask those who reject this essay to take the time to imagine what it is like to accept the burden of the essay in principle. though not beyond our experience. The reason for asking readers to make these imaginative leaps is to point to a crucial aspect of what will be shown here: that within our reality. The way to introduce my subject is in the form of a story. It had no consciousness – there was nothing to be conscious of.

Why is this? It can be asserted that the universe contains a principle that appears in all phenomena as a kind of addition to how we consider those phenomena need to be in order to be physical facts. How can this be. as the process of interaction continued. primary “elements”. from light to dark. The universe is a mixture of the two. This is an important fact. An admixture of the Same and the Other will produce a particular element that depends on the proportion of the Same and the Other it contains. each admixture forming an element having a distinctive character. and will be distinct in nature and behaviour from another admixture containing different proportions of the Same and the Other. and the universe comes into being as a result of an encounter of one with the other. and so on. This is the gist of the description of how our reality came – is coming – into being. Furthermore. a mixture and a re-mixture. these new “elements” continued to interact with each other – and severally with the original substances – to produce even more complex elements composed of varying amounts of the original substances. call it the SAME. secondary and tertiary “elements”. and. There is this entity. Yet the universe can be known. except that the universe contains a principle of knowability – 132 . call it the OTHER. Put simply. Mixing the Same and the Other is not like mixing black and white in varying proportions to produce a range of greys. and there is that entity. the modern description of the physical universe is of a manifold of laws and distinctive natures that need not be known in order to be and to function.The effect of this commingling was to produce new “elements” composed of varying proportions of each substance.

What is knowledge but an answer to a question? And what is 133 . the universe contains a principle that appears to be in excess of what is needed in order for it to function. To the extent that one of these entities is unknown to us – that entity called the Other – then we can say that the principle of intelligence has its source in the entity called the Same. Nor is it a reflection of reality. Thus. it can be asserted that the principle of intelligibility points to a fundamental or primary condition underlying reality. In the same way. because form need not imply intelligence. so that knowledge could not arise through reflection alone. It seems then that intelligence must have its source in the origins of reality itself. being at best no more than a fact of stability. we can narrow the focus more closely than that. This does not exclude the possibility that the Other could also possess an intelligence. However. we simply have no access to it. (2) The question of the purpose. of intelligence is as much a question about the nature of intelligence.of intelligibility – surplus to how we believe the universe needs to be in order to be what it seems to us to be. because activity at best needs be no more than the fact of reaction between matters. there is a better chance of discovering the purpose of knowledge by understanding the nature of that knowledge. in either or both of the entities involved in the original encounter. Accepting this to be the case. or task. It is not merely a formal principle. Nor is it an active or activating principle in itself. two questions can be asked: (1) what is the source of this principle of intelligibility? And (2) what is its purpose? As to (1). because a reality that needs not be known does not contain the principle of knowing.

the whole of existence can be viewed as a kind of articulation by means of which the question can be answered. It is simply that the Same follows its own nature in all its parts – surviving intact even quite radical admixture with the Other – and it is its nature to behave as it does.intelligence but the capacity to ask that question? And why would a question be asked. except that some circumstance has changed. For instance. that it can remain coherent in all its parts even as it is fragmented into admixtured subnatures. to organise itself in order to understand its own experience. so that some new experience was undergone? Much about our reality can be explained by reference to this process of finding an answer to a fundamental question. And the Other can be defined in terms of the question as unanswered. How is this possible? How can what appears to be an accident on one hand also appear to contain a highly specified purpose on the other? The explanation must lie in the nature of the Same. this reality is at the same time also a process of organisation whereby a specific intelligence is articulated throughout this admixture in order to gain knowledge about what is being experienced. Thus. while reality is the result of a very complex series of admixtures of the Same and the Other in varying proportions. and organise themselves so as to serve its purpose. An indication of how this organisation is achieved and to what end can be seen in the apparent evolution of life on 134 . It is not merely that the fragments of the Same obey some surviving central authority.

Isaac Newton described the human race as the “sensorium of God”. It was not a determined process. there were many blinds alleys. were for a time intended as habitations for humanity. This living environment is not perfect – it was never intended to be – it is no more than an adequate work-place for the human species. There is some sense in this. for instance. Life. Thus eons of plant-life both laid down the material-rock foundation of the Earth we know. Thus the task of mankind is not alone to experience this traumatic encounter between the Same and the Other. to the extent that we are aware of it. nor simply to gain some understanding of this event. but it should be borne in mind that the Divinity that is the Same really has no inkling of what man experiences until mankind itself is in a position to tell It. The Earth itself can be conceived as a condensation arrived at through a long series of admixtures and readmixtures of the Same and the Other.Earth. the Spiritual 135 . must partake of the same nature as we do. sturdier rock formations. Successive waves of hominoids refined this process of preparation until the Earth was fit for human habitation. and – hopefully – gain some understanding of the nature of the Other. The dinosaurs. The development of life on Earth can then be seen as a series of preparations of the locus Earth for habitation ultimately by mankind. We must also discover a way of communicating our findings to the Godhead. in which it labours to achieve its objective. which provided new. so it should be viewed as an emanation of the Same. however. and tested for optimal living conditions for subsequent life on Earth. Then followed animal life. and also prepared the Earth for human mobility.

Being that is the Same. the trial of life. of which we are an integral. Each human being has a part to play here – there is no exception. Each man and woman is open at all times to the experience of living and so must endure this dreadful burden. It is in the resultant “shape” imposed on us that understanding lies. so that the brute experience of the physical body is refined and understood at successive levels within each human being. Rather. by allowing the pain and tribulation. part. if projected. so that our initial task is to become reconciled to each memory 136 . Again. It is not simply a matter of knowing what is experienced. Each level of this mission of humanity places distinctive demands upon human beings. This task is undertaken by means of a series of conversions. for instance by naming or otherwise creating a narrative. we understand by absorbing the experience. to impose itself upon us. The initial task here is for each person to educate his or her own Ego. The final task is the hardest by far: communicating this understanding to Divinity. each person strives for a particular type of understanding of his or her lifeexperience. Experience survives in us first as memory. it has no expectation of receiving an answer – the message to be communicated is so strange and so awful that any attempt to speak it is greeted with complete incomprehension. So. the task of communicating with the Spirit – the ultimate task and destiny of mankind and the main reason for the existence of the human race – must be undertaken only after elaborate and lengthy preparation. It is not simply that the Spirit does not want to know – though the Spirit has asked a question.

but here the deterministic overtones must be put aside. this means passing from our lived experience. Other memories. The oriental concept of Karma bears in part a sense of this disposition. inexplicable shame. but leaving aside the teleological overtones that have been laid upon this concept. or because they repeat memories we have already absorbed. The world. In other words. considered as an object or set of objects in the outside world. intentionally or otherwise. It is necessary to absorb experience as memory before we can undertake the next task. as being capable of intelligence. will require a lifetime – and more – to absorb. either because they are pleasant and so we are willing to identify with them. the objects in the world are seen to be disposed in relation to us. In a sense. memories that arouse not only pain and guilt. The ancient idea of Necessity is in some ways a better description. that of identifying the pattern to be found in experience. which can indicate to us something of why the experience occurred. There is now a final task to be undertaken before our experience is sufficiently refined to serve as spiritual communication.and the force it exerts on us. to witness to the objective expression that underlies our experience. the whole universe. not a mere aggregate of accidents. At the level of recognising the patterns of 137 . as it impresses on our feelings. but that fill us with profound. Behind these objects and situations can be glimpsed a ghost-like pattern. is at any moment a coherent disposition. however. Some memories are easily absorbed. rather than mere accidents that we encounter under one circumstance or another – that is. This objective expression is only superficially the “cause” of what is experienced.

As this level of understanding proceeds. the Same – as a formless. our experience. then to the various spiritual hierarchies that are arrayed as emanations out from the core Divinity to us here on Earth. we discover that large parts of our life-experience fall into quite remarkable coherent “shapes”. reveal intimate connections with each other. first to our own Ego. however. Up to now. This lack is our experience of the Other. we have the profoundly disquieting sense that something is lacking in the Discernment. Most of all. But. when we review the new shapes we discern through broad swathes of our lives. We feel cheated that all our efforts should lead to what we inescapably feel is error. we feel an intense and abiding disappointment. It will have no locus or form. This is the understanding that we must convey. we find that disparate experiences. meaningless absence. great violence and anger. remains whole and in a sense complete – nothing is felt to be lost in the process of refinement.our experience. but it is used here to indicate an important difference in this new level of understanding. it will simply permeate our understanding of the Spirit – that is. at the same time. You can appreciate the difficulty the Spirits have in accepting this knowledge as the fruit of a mighty endeavour. we see on one hand something of what was previously called the intelligibility of the world: what we can justifiably call a Discernment of the Spirit. It generates intense hungers and desires. This sense of lack can have a devastating effect on people. 138 . originating at different times and places. The word shape connotes pattern. even delusion. though refined in ways that can astonish. Now.

Of course. it is not all gloom: humanity has happy experiences.You can also appreciate the extreme distaste human beings have for the task of preparing this incomplete knowledge and then conveying it to beings they consider superior to themselves. unpredictable and singular. and these societies can behave exactly like individuals in visiting their pain and frustration on other social groups in acts of war. Much of the activity of mankind. The disappointment experienced by those who manage to discern the larger patterns and shapes in their lives is often vented in anger and violence upon others. and so there are memories it celebrates. religious and cultural festivals. It is significant that human happiness is expressed in ways very different to human unhappiness. education or even apparent mental ability. and human beings are strongly tempted to ease this suffering by projecting it – like a contagion – on to others. moral and immoral. is in fact part of the response of humans to the demands of this process of refinement of life-experience. 139 . regardless of race and religion. The former is usually regularised as festivals. For instance. This process of refinement of experience is undertaken by all human beings. the process of reconciling ourselves to our memories of experience often involves deep pain and anguish. rational and irrational. and disappointments that are tempered by hope. flaring up and then dying away as the fury or resentment is vented. while unhappiness erupts into human affairs. Whole societies can be convulsed by the need to absorb collective experiences. diligently prepared for and fully shared.

and the sciences. like a wound which we then strive to heal. as some kind of fruit of experience that leads us to an abstract conceptual reality hidden behind what our senses tell us. 140 . worse. Formal knowledge. could be condemned to a blind endurance of pure experience. either because what is being sought – knowledge that will inform the Gods of their present situation – cannot be achieved. the core Godhead. does not exist in time. which is at present the actual agony of the Same. unrelieved by hope or by the certainty of any cessation. But the most important insight here is this: that the human endeavour can fail. or. theology. Thus mankind. as an effect upon us. In fact. then. philosophy. But the world does live on in us. The patterns and shapes we discern ultimately in ranges of experience do not exist outside our witnessing of them: they simply indicate the disposition of the Same – and perhaps the disposition of the Other too – an expression of the natures or essences of these spiritual beings. though we often treat them as explanations that in some way substitute for the content of experience. along with all the other spiritual emanations. and that instant is annihilated as it is succeeded by the next instant of experience. The universe exists only at this instant of experience. are really responses to life-experience. or indeed the universe.It should be clear from the account above that the world. or mankind will be overcome by the conflictual nature of its response to its experience of the Same and the Other. formal knowledge as a response to experience is on a par with our festivals and our wars – it is simply another way we have of coming to terms with our suffering and confusion.

By comparison with this view. by fate or by necessity.A major consideration arises from the foregoing: can the human will be free? The modern concept of free will implies that we can act from some point outside the whole universe. In both these accounts the concept of the freedom of man seems to mask a deeper concern – a fear of loss of control. a very real fear of descending into darkness and chaos. an awareness of both its desirability and its temptation. an unconditioned and undetermined origin point from which we can exert a force upon the universe and its contents. Originally. everything. In both versions. in the classical Stoic version incapable of moral self-control. the equivalent of a headless chicken. which has continued to underpin the Christian view of mankind. the idea of the freedom of the human will was quite different. Now. in the later modern version above and beyond – by definition of being free – all moral restraint. subject only. capable of doing anything he wants to do. the modern version of human freedom sees man as a god. The human being was seen to be free in the sense of not being determined. the content of this fear of loss of control contains the possibility of gaining direct understanding of the nature of 141 . man is seen to be beyond morality. as Nietzsche rightly conceived of it. to his own unbounded will to power. This is obvious in the Stoic account. a being capable of anything and. ultimately. in fact. but appears only in the modern account in our own ambiguous attitude to personal power. and so essentially a chaotic being subject to every whim and passing influence.

Some will be more powerful than others. of imposing an order on the universe. by its very nature as intelligent. It is clear that the divine Same is not a being of power. Thus. gravity and various chemical and electro-magnetic energies. so that a whole complex of motions and reactions is created. so its influence on the disposal of the universe cannot be discerned) is not alone capable. as commonly understood. These elements bear the energies brought into being during the encounters of the Same and the Other and of the various enmixed elements with each other. therefore no possibility of applied forces in the universe. The encounter of the Same and the Other leads to a manifold of distinctive enmixed elements composed of the Same and the Other in varying proportions. its array of forces must also be disposed in some order. Yet there are natural forces. Inasmuch as the universe is constituted at any instant as a disposition. And it is out of this complex that the universe of forces we experience comes into being. This is possible because the Intelligence of the Same (at least that. most obviously its intelligence. it is also invulnerable to the forces of the universe. there is no room in the Same for the idea of a will-power. the nature of the Other remains unknown. Thus these forces wash against the Same’s 142 . how gravity appears when certain material preconditions are met. but these powers flow from this Being in a way similar to how natural powers behave. It has abilities.the universe and of man’s situation within it. rather than as a mere aggregate of accidents. the reactions will vary depending on the formation of the elements involved. how water will flow to achieve equilibrium. In these later encounters between various elements.

This is the Light that all seek. except that they have the additional task of preparing a way for mankind to return to the Godhead or the Same. The spiritual emanations that preceded mankind have tasks similar to that of man. As an aside: this human Will-Intelligence is discerned spiritually as an image only. no matter how deeply we are immersed in the toils of the Same-Other 143 . direct perception of the spiritual Source would need to be occluded. it has no dimensions of its own. In this way we act by manipulating forces already in action. each with its own distinctive recoil. yet capable of organising it. many kinds of forces. Earlier spiritual hierarchies would have a greater proportion of the spiritual Intelligence and would also be less projected into the darkness of the SameOther admixtures. but shaped like a head of chicory. for the mundane experience would be utterly unbearable if even the slightest vision of the Pristine State be permitted to them. the freedom discerned in man is this Intelligence. but also a more or less direct perception of the divine Core would remain available to them. not by initiating action. capable of ordering – not the forces of the universe – but the recoils that these forces become upon contact with the Intelligence. Thus. They would thus have experience not only of the effect of the Other. It is not a power or active force: it is a resistance. In the case of mankind.Intelligence and recoil. a nature finally detached from the universe. glowing very softly. In appearance it is like a pearl. Yet the human hunger for its origin remains unabated. an endless flow of force and recoil.

Christ is like a light. improves. and so changed. a companion light. that because of the nature of our reality cannot be known until it is achieved. as spiritual beings in union with all other spiritual beings. In this role. are engaged in building a new Heaven. to ease their pain while alive on Earth by artificial means. Christ. in other words.encounter. most of mankind turns immediately to face. as a memory. Thus the human race is in constant danger of failing to fulfil its task. all human desire and acts as the deep motivation of all human action. as it were. its divine Source. and eagerly abandons all memory of its earthly experience. It is the role of Christ in this case to bolster the courage of human beings. a Heaven at present unknown. It informs. This situation is made worse by the fact that after death. Christ reminds each of us that we. and as the human ability to create substitutes for their Heaven. who serves to remind individual men and women of the reason for their task on Earth. by the vicissitudes arising from the Same-Other encounter. already affected. and to bear witness at all times to the value of that task. which crucially involves the survival of the lessons of human experience while incarnate. This danger grows greater as human consciousness of its earthly situation increases generation by generation. In effect. DG: Good Friday 2005 144 . as a correction to the human dream-memory of a state of repose. so that they can overcome their hatred of Earth in order to recollect the fruits of their individual lives on Earth after death. presents mankind with the reality of Heaven.

SOUL AND WILL – THE PHANTOM OF LIFE 145 .

The normal view is that there is an operation internal to the body that performs the action. it will have already learned much of the fundamental lessons of life through imitating what he has sensed others do. There is an obvious reciprocation here – human behaviour is a matter of learned response. for instance. How can an infant do this? It is clear that memory is not involved. Long before the child can be taught through images and words. But what of the actual mechanism? Let your arm rise and it seems as though drawn upwards into a particular position. In the case of raising an arm. and that we then perform the action much as water would flow to fill a hollow space available to it. 146 . One way to approach this question is to ask what happens when an action is performed – say raising an arm. it is apparent the event is initiated by a kind of release that takes place “behind” the locus of the action. He preached against the common truism that we do to others what has been done to us. we initiate actions by permitting them to happen. this sense of release is experienced up near the shoulder. though it seems impossible to locate the actual site of the operation.Jesus Christ admonished that we should treat others as we would like to be treated. If the action is closely observed. Flex your fingers arbitrarily and again it will seem as though the digits “flow” to fill a space prepared for them. In a way. It is as though the space in which the action will take place is somehow prepared in advance. though the mechanism of the limb movement can be detailed. because the ability to remember will not develop until the child is in its fourth or fifth year.

The previous essay described our reality as composed of multifarious combinations – and recombinations – of two entities. This suggests. even so. Yet there was – always – some change. nor does it require any act of representation – in image or word – in order to retain the impressions. In this encounter – and in every other one that followed – new elements composed of combinations of the Same and the Other would be formed.What is happening here? Consider that if our actions are learned through imitation. a primary event. Every action repeats a previous action. One important feature of this depository is that it is not dependent upon memory. the Same would have abided 147 . the Other assumed by inference – did not lose their identities in such mergers. Prior to the encounter with the Other. A fundamental point to be grasped in all this is that no action is original. It is as though the actions of others have the effect of creating a kind of form within us – a kind of mould – which can then be used to perform similar actions ourselves. then when we raise our arm we are simply imitating an action we had witnessed another undertake. There must have been an instance when these two entities first encountered each other. called for convenience. the entities themselves – the Same certainly. then. the Same and the Other. This implies that there must have been a first act. But. that there exists a depository within each of us capable of receiving and maintaining these impressions and in turn disposing them externally when we permit similar actions to occur.

This primary encounter is the only event that has occurred to the Same. The effect of this event on the Same is impossible to describe. Then. and while it has been repeated many. Then the second moment must have been some kind of understanding of this fact of limitation. that there must have been two moments in the Same’s reaction to the primary encounter. The encounter of the Same and the Other and its ramifications need not be knowable in order for them to be. suddenly. This is the fundamental fact of existence. it had no sense of what caused that limitation.utterly alone. The existent could be in all its complexity without knowledge of the fact that it exists. It follows. many times – and continues to occur now – it remains the same primary event. The Same is being repeatedly defined by an entity that is unknown to it. Moreover – to the extent that the Other remains unknowable – it would have been a boundary defined by an unknown. then. it was no longer alone. Thus the Same’s experience is more like reacting 148 . It ignores the fact that while the Same experienced limitation. The phenomena of knowledge and its instruments are the most important evidence. Is this possible? Unfortunately. Therefore it can be assumed that some quality in either the Same or the Other – or in both – makes knowledge possible. One result of this was that the Same now had a boundary. The first moment would have been some kind of detection of the limitation placed upon the Same. because the Same can have no direct experience of the Other. but features of it can be indicated. such an interpretation is based on deep seated intellectualist assumptions.

Yet the net effect of this “startlement” – when repeated over and over is to create a kind of screen. This response of the Same to the Other can be characterised as an incipient reflex. there is no mental content in the Same’s experience here. but the fact that it is repeated over and over. This extremely limited act is the source of all that reflection we call knowledge. It is an extremely limited articulation. The word that most adequately describes this screen is Soul – an ancient and fully developed concept that fully describes the screen and all that has been developed from it. This is because the Same encounters the Other repeatedly wherever these elements exist. repeated so frequently that it becomes a continuous stream of reaction. Thus we can to begin with posit a Universal or Cosmic Soul. the possibility implicit in the Same’s response writ large throughout the whole universe. In fact. And as the Same continues its encounter with the Other and the multitude of combination-elements come into being. What is significant here is not the Same’s experience as such. Of course. involving no more than the possibility that something else might happen. a phenomenon that continues without cessation throughout all space and time. a pervasive field of possibility that accompanies all interactions between the Same and the Other. this reaction-limit event is repeated across the full spectrum of the emerging reality.to an event but then finding no evidence that such an event occurred. and their many 149 . there is little content in the Same’s response except a momentary reaction that has no further effect.

but also to the fact that the Other – though utterly unknown and un-evidenced – is the actual “background” making the Soul’s existence possible. The Soul – in other words – hangs upon what is to us a void. it should be borne in mind that what is here described as Soul exists not only as a result of the Same’s initial reaction. certainly not known directly. (Whether the Other responds in a similar way or not cannot be known. A distinction can be drawn between the Same – and presumably the Other – on one hand and the various elements 150 .resultant elements. As an aside. then the Soul is the beginning of the formulation of that question.) To call this reflex in the Same intelligent is really a back-formation from our notions of what constitutes intelligence – but what we regard as intelligence has arisen without exception from that initial incipient response. it is a congeries of discontinuous primary events. Before describing the elaboration of the Cosmic Soul. it needs to be pointed out that despite the very complex and ramified intermingling with the Other. the second is the fact of the existence of the Other. remember that the Cosmic Soul itself is discontinuous: in fact. Thus the Soul has two components: one is the possibility implicit in the Same’s response. the Same remains always a unity – no part of it ever becomes detached from the whole. At the same time. If the Same tries to ask the question “What is it?” in reaction to its encounter with the Other. This Cosmic Soul is not at all necessary for the organisation and processing of the universe: it is a pure epiphenomenon arising from a proclivity in the Same – that it can notice difference from itself.

where the Same and the Other merge with elements already formed from Same-Other encounters. This is also true of secondary element formations. This means that they can only be sensed rather than intuited. However. There seems no way of knowing how many levels of elements exist between the primary encounter and what we sense: it could be many or it could be few. Of course. so that the resultant elements exhibit characteristics peculiar to the individual elements themselves. Again. primary elements. and thus can be known only because they register in some way in the Cosmic Soul. there comes a point where this process becomes evident to human senses and instruments. While the Same continues to react as described to its encounters with the Other. tertiary formations – of secondary elements with other secondary elements. its further reactions in relationship with the Other are submerged in the combinations. are not merely combinations – so that the respective contributions of the Same and the Other can be separated out. what is obvious about these formations is that they are not in themselves intelligible. once in combination with the Other. 151 . however. While the Cosmic Soul is constituted by serial reactions of the Same to limitations placed on it in its encounters with the Other. Thus. in witnessing the presence of an element we sense only the portion of the element derived from the Same. and even the Same or the Other – all have characteristics peculiar to themselves. These characteristics. elements register in the Cosmic Soul by means of an “evacuation” of the Other material that in part constitutes them.that result from the mingling of the Same and the Other.

man and woman. The same eternal question – “What is it?” – is asked continuously within us. a god was made to become a man. In time. both the foundation of the Soul itself and the forms it enables are dependent upon the absent-presence of the Other. men became persons. feel heat and cold. How we experience this manifold is made possible by the obvious fact that we ourselves are composed of both Same and Other. and the same failure to receive an answer occurs in response over and over. They also deified animals. intermingled in our bodies in a myriad of elements.These are secondary phenomena in the Cosmic Soul. Thus in each of us occurs the same primary reaction of the Same to the limitation placed on it by the encounter with the Other and the reflex that both encounters and fails to register the presence of the Other. they even deified themselves. Then. simple and complex. and two. both those they hunted and those they tamed. Though we see light and shade. * Once. touch the hard and the soft. A persona was initially a legal fiction. man deified what they perceived to be the forces of nature. about two thousand years ago two changes occurred almost simultaneously. we are at every point only witnessing the Same in its stupendous intermingling with the Other – all made possible by the absence to us of the Other’s presence in intimate contact with the Same at every stage. One. And this is how the whole manifold of the Universe appears to us. intended to create a rational being who could answer to the rationality of 152 .

And the formation of knowledge in the human being depends upon the two moments of that arrested reflex. the “question” asked. “What is it?” and the non-answer that is received. while yet they are – seen against the backdrop of a universe that poses an unanswerable question – no more than fantasies. And its data partakes of the Same’s experience too – what registers in the various senses is normally interpreted as positive data. This mean that the knowledge we have of ourselves and of others is not derived from the “internal” composition of our bodies.legal systems. Instead. Then even gods were given personalities and so they too could be brought into a legal framework. The congeries that is any human being is – like all elements composed of Same and Other – in itself unintelligible. all our experience of our selves – like our experience of the universe itself – is derived ultimately from the same archetypal arrested reflex of the Same to its encounter with the Other. How could they come into being? To answer this question it is necessary to examine man in two ways: as a congeries of the Same and the Other. The human sensorium is engaged solely in responding to changes in the sensibilia. the question remains. while in fact the senses merely register limits. these narratives are answers of a kind to the question “What is it?”. Even considered as fantasy. and in terms of the Same’s reaction to its limitation by the Other. The question here is this – how was all this possible? How could a universe of process create narratives of being in this way? In an obvious way. Thus it mirrors exactly the primary response of the Same to the presence of the Other. 153 .

This is most clearly seen in the sense of touch – the solid “matter” it seems to encounter is actually a register of the sense’s limited experience – the “matter” appears solid simply because the sense cannot penetrate further there. In registering sensibilia. But touch is not merely a neutral sensation: there will be an experience of texture and temperature involving fine aesthetic discriminations as subtle as those that sound and vision 154 . But the sense of touch also reveals another dimension to the act of sensing. Like the Same’s experience of the Other. so that the raw pulses of energy become sounds such as music and images filled with colour and shape. for instance. where the content of the phenomena of appearance and sound seems less tangible and even perhaps fanciful? It may seem here that some senses have more features than others. All sense experience contains a kind of echo that acts to create an impression of depth. in encountering the nothingness of “matter”. where both the surface touched and the surface touching have a distinctness that is apparent. That is. seems in a way self-present. in the senses of sight and hearing especially. in touching a surface we are actually encountering nothing – which of course we could not sense. the sensorium at once registers its own encounter with this nothingness. the sensorium also encounters some aspect of itself as a kind of reflex. while sight and sound – especially – involve processing. But how is the depth experienced in the other senses. This echo is obvious in the sense of touch. Touch. There is a double-ness here that is extremely important.

convey. How, then, are the data of the senses “bodied” – that
is, how do they come to have the characteristics they have?
The two levels in sense experience are possible
because there are two moments in the Same’s primary
experience. But we have seen that there is an extra
component in the sense experience that arises from the first
moment of the primary experience – while the sensorium
responds to sensibilia, there is also a kind of echo response in
the sensorium’s self-experience. Likewise, we can see in the
sensorium’s response arising from the second moment of the
primary experience – the non-answer arising from the Same’s
contact with the Other that is at once a non-contact – that
there is an extra component, which is made possible because
though the sensorium is in “non-contact” with the Other, the
complex lineaments of the Other’s absent-presence has the
effect of throwing the otherwise unintelligible elementary
Same and Other compositions into relief. Thus, while the
elements that compose the universe are directly unknowable
– the Same component of these elements can only know its
own limits, and the Other component is completely
unknowable because absent – they can be sensed against the
backdrop of the Other’s absence.
The point being made here is extremely obscure,
involving as it does a distinction between intelligibility and
sensibility, between knowledge and experience. The
argument thus suggests that while we cannot know the world,
we can experience it. This implies that what we would
consider the knowledge gained through sense experience is
inferior to another knowledge – one that is extremely limited
in scope: no more that a reflex response to an experience of a
155

limitation. And yet all possible knowledge is based on that
experience of limitation.
One possible inference from this argument proposes
that there is no such thing as knowledge in the accepted
sense, that what we call knowledge is simply something else
– experience, obviously – which we are encountering in
another mode. The only problem here – as already pointed
out – is that the experience upon which knowledge is based is
extremely limited. How then can the phantasmagoria of
images and sounds, for example, come into being?
There are two moments to the Same’s primary
encounter with the Other. First there is the reflex upon the
Same experiencing its own limitation. Second, there is the
response-like answer. While this second moment is empty –
the Other cannot be sensed by the Same – it nonetheless is an
event. It must therefore contain a content, even if this is
absent to the Same. What if this content is real and could be
“cloaked” and so become apparent in the guise of what cloaks
it? Here the non-apparent Other acts like a screen that throws
some other phenomena into relief.
On this basis, our sense experience has tangible content
because some feature or features of the sensibilia can be
thrown into relief by the disposition of the Other which
accompanies all primary Same experience. This is not to say
that what becomes apparent to us in this way is real – that is,
the actual form of what we are sense-experiencing. We may
see only what becomes apparent of the sensibilia against the
hidden Other disposed as it happens to be in this instance of
experience. Again, we do not necessarily have experience of
any part whatsoever of the Other, only of how the Same
156

content of the elements we are sensing is disposed among
these elements.
This, however, does not explain how anything at all
can come into presence against the backdrop of the absent
Other. The organs of sense perception themselves are
composed solely of Same and Other elements, which are –
like all the other elements – both unintelligible and
unintelligent. So only the Same – from our perspective,
having no access to the Other – could have knowledge of the
Same. What the Same could see, beyond this, is how it – the
Same – is limited and thus in a way formed by the Other. The
implication here is that what is actually sensed is already part
of both the sensorium and the sensibilia, filtered by the
omission of the Other. It is not that we know everything: in
some way – most likely as part of the Same – we experience
everything but limit this experience by means of the
limitations of our senses.
This proposal might explain how some kind of
representation of sensibilia could become apparent through
sense experience. However, it cannot explain how memory
can exist – that is, how these representations can be sustained
free from the original sense experience. If our reality springs
from a continuous flow of the Same’s primary experience of
its own limitation repeated many times over, and all
“reflection” of the Same-content of the elements arise solely
from this stream of reaction, then how can representations
that arise in the course of this flow be sustained beyond the
initial events? The universe is in effect an event horizon for
our sensibility only as wide and as long as the range of our
sense organs. The universe is lost utterly to us almost as soon
as it happens.
157

But does the universe for itself cease thereby to exist
once the present events have occurred? Yes: the primary
Same-reflex is repeated over and over by the same entity, but
always the exact same reflex and thus always a primary
event. The universe itself exists solely in terms of that
primary event and though the universe is an elaboration of
combinative elements of varying degrees of complexity, as an
experience-event it can be reduced to the primary event alone.
*
What is memory? Memory underlies all knowledge,
imagery, thought. Memory makes possible the retention of
experience beyond the event itself. But could memory exist
in a universe composed solely of a primary response to the
fact that one entity is encountering another entity? It is
impossible to explain this. While the universe in itself is
composed of a layering of elements that are combinations of
the Same and the Other, and of later elements derived from
successive re-encounters of elements at different orders of
remove from the primary encounter, the sensibilia themselves
are restricted to the single layer of the primary reaction of the
Same alone. There is then the second moment of the Same’s
primary reaction which – though empty from the perspective
of the Same – nonetheless has a content. But it seems
impossible to retrieve directly that content without now
presupposing the very agent – memory – that we are
examining.
It seems then that while spiritual insight can provide a
valuable understanding of the roots of the Will, it cannot
meaningfully examine the content of the second moment. The
158

It is best then if the phenomenon of memory be traced back from our present experience of memory and its container. it remains in contact with it as an entity – hence the creation of the elements which go to construct the objective universe.presence of the Other can be sensed. Thus – without knowing how the Other contributes to the sustaining of what is for us the Soul beyond the primary encounters – we can infer that the Soul is in some way constituted by the Other. This state of affairs can be modelled roughly as a screen – provided by the Other – which displays forms – provided by the Same. when apparently nothing can survive the first moment – the initial reaction to the encounter with the Other? Well. The Soul has already been characterised as arising from the second moment of the Same’s primary encounter with the Other. Does this make sense? Consider that a distinguishing feature of the Soul is that it has no form of its own. it is obvious that while any 159 . Is this not a very good description of the Other in relation to the Same. where its presence is felt only where it limits – and thus forms – the Same? And the only content we can witness in the Soul is ostensibly composed only of the Same. that it can be witnessed only by means of its content. The question then is: What survives the second moment. It is obvious that though the Same recoils from the encounter with the Other at the level of experience. but only as an absence of the Same due to the latter’s curtailment by the encounter with the Other. Now. Thus the Soul’s continuous presence/being is tied up with the Same’s continuous encounter with the Other. the Soul. we can assume that the “absent/presence” of the Other survives.

But that is how it is – otherwise. In fact.contact between the Same and the Other. the sheer multiplicity and continuity of interactions between the Same and the Other can account for the persistence of the Soul. so it must be concluded that at least some of these experiences of the absent-presence of the Other must survive. Yet the Soul has content. Now. while each reaction of the Same to contact with the Other produces a passing experience of the absent-presence of the latter. This will seem at once a stupendous arrangement and yet full of redundancy. there seems no reason to suppose that this experience survives the event. they nonetheless survive implicitly in their consequences. this universe would be just a dumb clockwork. it must be inferred that if any of these events survive. Thus the Soul is composed not alone of the absent-present event in itself. In a similar way. the cosmos is composed of more than the simple primary encounters of the Same and the Other. There are ranks of elements deriving from both the primary encounters and the subsequent encounters of elements of various orders of remove from the primary events. and in each 160 . lacking any criteria which would select from among the experience events. but also contains the Same’s sense of this absent-presence. each such event will have a consequence insofar as new elements will arise from it. Within all these elements and their manifold of interrelationships. Thus while all interactions in the universe can be regarded as ephemeral. and their elemental derivatives are passing events. the Same discovers itself over and over again subject to limitation. After all. There appears no good reason in itself for retaining the purely experiential component of the primary encounter. then all of them must.

all intelligent activity is just that: reactive and blind. is only an epiphenomenal surfeit made possible by the rudimentary intelligence of the Same and the void in which the Other betrays its presence only by the delimiting of the Same’s abiding sense of its own boundless unity. There is the fact of the encounter of the Same and the Other. along with the whole play of sensibilia that accompanies it always. Thus. At root. in the primary response of the Same to the Other a primitive abstraction from the actual event does take place. And it is among this gamut of formations that the universe as we know it comes into being. This is experienced by the Same as a limitation put to its boundlessness – in the sense that where there was nothing there is now something. from the most subtle to the most concrete. the intelligent activity of the Same will appear extremely primitive. Intelligence is a reaction to restriction. Thus all physical sensation. It is reactive rather than intentional and shows no evidence of any kind of consciousness. The Same’s response is its recoil from this restriction. there is nonetheless a primitive sense of boundary and of what forms that boundary.case it recoils and experiences its formation and reformation against the background of the invisible Other which is determining its succession of reformations. and while this reaction has no consequences beyond the fact of this reaction. The recoil is simply a reflex – yet is 161 . * By the standards of modern theories of intelligence. Yet this intelligence underlies every presumed development in all the mental powers of living creatures.

where the latter is elaborated as a multifaceted boundary to the Same. 162 . these stimuli will have their roots not in the Same itself. The other side of this coin is receptivity: in being expectant. we can picture a secondary action that accompanies the initial reflex response which abstracts from the experience. given that the Other remains unknown to the Same. Looking back through our own mental operations. though always hidden from it. only an impression – a sense of the restriction the Same has just experienced as a phenomenon other than itself. it is open to stimuli from the burgeoning range of elements that result from the interaction between it and the Other. as it were. But something nonetheless abides.contains something more. So. this abstraction serves no practical purpose – the primary event is over and already in the past. This automatic response must contain something more – how else can we have the mental powers that we do. It is not that the Other answers in any way. but in the repeated encounters with the Other. What is happening? An aspect of the Same’s primary reaction to the Other has already been characterised as an unspoken question of the form “What is it?” Now the component of abstraction can be characterised as a kind of answer. so that something abides for the Same after the primary event has taken place. Now. There is no other source. just that having asked its question as a reflex. This is what abides in the Same – an openness towards what is not itself. And as before. the Same now exists in part in a state of expectation. the Same is receptive to all kinds of answers. This is the Same’s sense of the Other. It is not a memory. and yet not anything else either.

and second. If this is true. the past of the universe survives in some way. This can be figured in the following way. if there can be no such thing as memory – that is. then a number of startling conclusions can be drawn. 163 .In this way. First. And even in the most elaborate forms of intellectual and artistic expression. at once empty and across the whole spectrum of the universe filled with the myriad of forms that reveal the presence of the elements that constitute our reality. the Cosmic Soul must retain an active relation with all of that past. Now imagine that the whole universe in all its four dimensions could be unravelled and laid out as a vast plane. but to see also its progress from seed to its present state as part of our actual view of the tree. And what appears before intelligence in this situation is Soul. recall of a past event from some depository of such events – can past experiences be called to mind? The only answer possible is this: we revisit the actual site of the event. intelligence operates always in this way – a recoil that is at once an enquiry and an expectation. though hugely spread out over the whole range of elements that compose the cosmos. How. * The question can now be asked. the Same’s intelligence retains the same form. always receptive to what appears to it as a pure emptiness. and then add a fourth dimension that is not simply temporal but a real extension into what we consider the past. Allow that the universe has the extension in three dimensions that are apparent to us. An example of this would be seeing a tree not only as it appears now in three dimensions.

and it can be understood why a return to the original event itself would appear limited. It is after all only the limitations of our sensibility that restricts us: otherwise. Now refold the entire universe back into its actual disposition – to us extended over four dimensions – and the past of the universe survives in some way. can be viewed as elements in themselves. is life? Well. This suggests that life is no more than a very complex combination of elements many orders removed from the primary event. But how can we return to these original events. The limitations here lie in the limits of our sensibilities. * What.Consider now that the Cosmic Soul would lie upon this plane like a thin layer of response to this elemental plane. and the Same is everywhere one. life in its elemental substrate is in direct continuity with all the other elementary constituents of the universe. In this way is the entire universe accessible to us through what seems to be memory. we could be one with the Cosmic Soul and its intimacy with the entire universe. for example. then. Consider now that the partiality of our seeming-memories reflects the partiality of our experience of the original event. and second. to begin with. the Cosmic Soul must retain an active relation with all of that past. figuring all the complicated lineaments of the Same against the backdrop of the absent-present Other. composed in turn – as are all elements beyond 164 . not in the actual universe itself. The organs of living creatures. if we have no memories even of the “way” back to these events? We are part of the Same.

life is more than the sum of its parts. Nothing new is ever added to life. Other self-preserving strategies can be more indirect. Even the very kernels of life – the sperm and the ova – replicate themselves. This is witnessed in the microbe’s ability to frustrate every attempt by medical science to annihilate it. The most obvious feature is that all living beings reproduce themselves. from simple to intricate. that goes under the name of luck. It takes very little imagination to see how all life could in effect expand through the multitude of life forms and species from a single primary life cell. Thus the process of reproduction is autonomous to each kind of creature: no outside agency is required. life in all its parts is produced by selfcopying. This is achieved by the relatively simple process of each kind producing copies of itself. In fact. This awareness is experienced as impersonal yet compassionate. as in the camouflage assumed by animals that cannot themselves perceive how they are protected. this providence appears as a power intent on 165 . its adversities as prudent as its blessings. A question that can arise here is this – Where did this primary life cell come from? Another feature common to all life is awareness.the first order that arise from primary events – of elements of a wide range of lesser complexity. Overall. Then there is the more subtle – yet pervasive – experience as of a providential hand that supports human beings in their lives. Of course. yet which behave as though they know they are protected in this way. fate or fortune. so that the question of the nature of living beings extends beyond the facts of their elemental constituents. down to the tiniest cell.

that is transcendent. But there is a significant limitation here. 166 . towards greater mobility and autonomy. though all mankind craves happiness above all goods? By comparison. capable not only of ensuring the survival of the species in ever greater numbers. but which life itself cannot provide. It can be seen how this kind of balance might be required to temper a system such as life. Yet. How necessary is the boundless beauty of almost every aspect of nature? Why does colour permeate even inanimate matter to such an astonishing degree? Why can no human being be happy. But it operates to ends that are not evident in its operation. which is in essence a one dimensional concern with survival through numbers. to the extent that an environment with finite resources would provide such a check. a qualitative element can be discerned in the actions of this providence. which in many ways mimics the providential power.preserving a balance that seems essential to life. it also seems to work in subtle ways towards some objective that is not necessarily essential to life itself. there is a tendency among life forms towards improved efficacy. Its prudence not alone relieves those it assists. to make him what is understood as god-like. This has so far culminated in the evolution of human kind into a self-conscious being. The operation of the providence is both apparently disinterested and quite pervasive across the whole spectrum of the living forms. but also vastly extending its capacity for adornment and selfexpression. Above and beyond mere survival. The pinnacle of this development is human selfawareness. what is the fruit of human selfawareness? It seeks to make man an end in himself.

Though vibrant in its variety and exhibiting degrees of intelligence. We can posit one feature of the Other that is manifestly incomplete. mankind tries by every means to abstract itself from the reality it finds itself in. it is obvious – as already remarked – that life as we know it is not involved. If it was. And out of the debris it would prudently resume its work towards its objective. We must conclude then that the End to which the providential power is working is derived from the Other entity. so men instead seek to create a reality for themselves at a remove – though still within – the given actuality. the End would be a 167 . learning from its mistakes. It is also obvious that the End is not an objective of the Same entity. life itself is not intelligible. Providence would simply bypass mankind – as perhaps it may have done before. “What is it?” In this case. As a composite of the Same and the Other it is only sensible – like every other element. Would it make any difference if mankind succeeded in doing this? No. But that is not possible. And we have no sense of it. This is what has been described above as the Other’s response to the question asked by the Same. except to the extent that we wish to believe it is part of human destiny.Beyond the struggle for existence. * Can anything be understood of this End? For a start. This conclusion is meaningful from at least one significant perspective. we would have some knowledge of it – to the extent that our capacity to know is derived from the Same.

in part composed of the Same entity – which we easily infer from the kind of intelligent insight we can have 168 . this conclusion is plausible. This may seem a farfetched conclusion. at least.revelation of the Other to the Same in some form other than its present “absent-presence” relation to the Same. It could also be that life may be just part of a process beyond our powers of understanding. at present. Two entities collide – whereever and why-ever this occurs – and while they can combine in such a way that a whole systematic reality can come into being. The form this answer could take is obviously unknown at present – it could only become knowable in some way at the instant of manifestation. It could be. how should we presume to know what form this “answer” might take? All we can infer is that the phenomena of life may have a part to play in providing this answer. To the extent that we are. one of these entities responds reflexively so that a kind of question is asked. for instance. that the other entity could attempt a “reply”? And given our almost complete ignorance of the nature of the other entity. that life at its culmination may possess qualities that permit the Same and Other entities actually communicate with each other – though perhaps in ways unimaginable to us now. the virtue of being consistent with the other fundamentals disclosed here. But considering how little is known about the ultimate destiny of the universe and of life itself. and that it will simply fizzle out when its task is complete. which has been framed here as “What is it?” Is it not inconceivable that if one of the entities can ask a “question”. It has. But one thing is for certain.

Whether this relation will be intelligent or sensible remains to be seen. and what will ensue between the entities is of course beyond speculation.into the Same – we will in some way or other partake of whatever destiny the Same entity has in relation to the Other entity. 8 December 2011 169 .

ON THE INCARNATION OF THE EGO 170 .

A significant consequence of this division was that the knowledge – in effect a knowledge of everything – the Primordial Man possessed became part of the Sophic being which. these interpretations are dubious. that part which when active produces a female child was derived from the receptive half of the Primordial Man. by examining the broad pattern of human experience in history and 2. while the part which produces the male child was derived from the expressive part. Why would a God require a mother? And on the mundane level. are available to us. So what then is the purpose of the image? At the time of the division of the primordial man into the two ‘sexes’. experiential or from insight.The greatest impediment to providing an account of the Incarnation of the Ego in man lies in the fact that the event has not yet occurred. Yet it is precisely because the event is of such significance that some attempts should be made to gain what understanding is possible. even a cursory examination of the facts of human life shows that the man plays as important a part as the woman in the propagation of the species. though not 171 . Because it is a unique event – the culmination of a significant line of human development – no precursors of any kind. It is usually taken on one level to represent the Mother of God and her infant Son and on another level to express the most fundamental experience in human life. One of the most ancient images in the historical record is that of the Madonna and Child. by unpicking through insight what can be known of the constitution of the human being. This can be done using two sources: 1. strictly. But.

first as a god. called here WILL and SOUL. would when determinative generate a female child. 172 . The endless propagation of cancer cells is a simple but exact example of the autonomy of the Will. Of course. In time this woman of knowledge would be projected as a goddess – Isis. Thus when early human beings saw themselves in the spirit they beheld the woman as filled with knowledge – wise and mature – while the man appeared as a mere potentiality – an ignorant child. The Will is quite autonomous – it will function for all eternity if let – but only if there is something ‘against’ which it can grow. Figure the Will as a tree – the Tree of Life – with its principle function one of growth. such a line of development did not occur by accident. while the male being was left with only the instrument of expression. This is because the Will operates by reaction – it takes on the form/pattern of anything that impresses it and propagates that form/pattern endlessly in a way similar to how a plant expands by means of recursive branching. for instance – and be celebrated in a later age as Sophia. The man meanwhile could only appear as a usurper in the course of his development. and finally as he exercised his unique ability – to learn from experience – as a technologist. then as hero. It is therefore the very principle of life – even though of itself it is not alive. Changes in the constitution of the human being in effect determined that the balance between the man and the Sophic being would change gradually over time. The human being can be seen to have two main elements in its constitution.itself female.

This can be seen most clearly in plant life. at least a significant function can be indicated: life-forms serve as a limit upon the profligacy of the Will. The result is a myriad of shapes. the salient fact here is that Form 173 . much of the detail seems to serve as little more than pointless decoration.Yet it is obvious that living beings – animal and vegetable – are not the products of an autonomous Will. Leaving aside the question of the how and why of the Soul’s role in creating form. Thus whatever source underlies these forms must be capable of establishing a boundary condition. where the principle of growth predominates – plants are formed by the repeated addition of cells on and on – until the process stops – is stopped. And while many are explicable in terms of survival value. even if this Will is the driving force of all life. for example. These forms exhibit an extraordinary range in style. The obvious candidate here is the Soul. The autonomous activity of the Will is sterile – it will always be a matter of adding more cells. all achieved by a simple addition. vary so much in shape when the function they serve is substantially the same? So. are characterised by a kind of meta-process where a form – of varying degrees of complexity – is reproduced over and above the simple process of cell addition. All life forms. while the rationale of these forms cannot always be demonstrated. small and large. Some other principle must be at work which gives shape to the activity of the Will. function and embellishment. which – having its origin in the Other – is in effect a boundary state between the Same and the Other. on the other hand. Why do the leaves of trees.

In other words. It is a blind operation. if only because the Will immediately reencounters the element – or the copy it has been instrumental in creating – is impressed by it and at once expresses it.is in effect derived in some way from the Other. It can be inferred that insofar as the whole Will process has a beginning in the primary encounter between the two entities – the Same and the Other – the Will has a primary state whole and entire. In other words. The Will of course continues to function. presses in on the Will activity in such a way that the reality as we know it is created in all its detail. the operation of the Will is in fact the primary response of the Same to the Other 174 . function and expression. pressing on in its autonomy so that the whole of reality is constantly in motion. Thus we have a model in which the Other. the Will behaves as though it seeks to restore the condition that prevailed prior to the encounter with an element by reversing the effect of this encounter. It follows then that the myriad of forms. by means of the Soul boundary. simply a reaction that seeks to restore a prior state. Does it succeed? Impossible to judge. but now in the service of these Soul-forms. And what is the origin of the Will’s eternal impulse to reciprocate every element it encounters? Consider the motive of its operation: in effect the Will is impressed by every element it encounters and responds by expressing this impression in an automatic reaction. with their unsurpassed variety of shape. full of variety even though the Will’s essential activity is simple to the point of banality. have their origin in detail in the Other part of our reality – a part that is otherwise unknown and unknowable to us.

so that the child’s Life body remains excluded. The growth process – undertaken by the life body – is controlled at first by the Life body of the mother. When born the infant incarnates in the physical body alone. This is the source of much homosexual activity. Spiritual insight shows that there is a definite sequence in how each human being acquires these bodies during the first twenty one or so years. Human sexuality is polyvalent and can be imprinted with many different forms of sexual behaviour. Sometimes the mother will not surrender control. The infant’s own Life body enters the physical body gradually during the first seven years of its life. The simple close proximity of two bodies can easily stimulate sexual attraction regardless of gender. Thus the interaction between the Soul and the Will is the basic interaction of the Same and the Other entities. the child will grow up lacking a sense of the reality of its own physical body. This can be a significant crisis. It has been an esoteric tradition that the human being is composed of four bodies or sheaths: the physical body. There is a perceptible crisis when the child is between three and four as its Life body comes to predominate and take control of the growth process. In this circumstance. Such a person will be drawn to try to enter the body of another person – usually one who also lacks a sense of the reality of his or her own body.but repeated endlessly and everywhere the Same and the Other re-encounter each other. 175 . the Life body. but here detailed in terms of the formal structure of our reality. the Soul body and the Spirit or Ego body.

when the child might have occasion to act as father to the man. The final process occurs during the teenage years and is still a very difficult. The process will often take on a moral form. when the child can develop an intense regard for the moral guardian. where imitation is as important as instruction. such a person will seek to enter another person – usually also a lost soul. This situation can serve often as the foundation of a vocation. Teenagers feel this separation very keenly. Again. fraught experience. the close contact this search stimulates – this time between the sexes – leads to the sexual imprinting of central importance 176 . complicated as it is by the fact that a second process – of which most are ignorant – occurs in tandem Up to the age of puberty the two elements – the male and the Sophic – that can determine the sex of the individual remain together in abeyance. it accounts for both the introversion they suffer and the intense group dynamics that drive them as they search. Again. The process can also fail if the father or guardian refuses to relinquish moral authority. The child will then become what is known as a “lost soul”. for their now lost “soul-mate”. all unknowing. Here the father or father-figure plays an important part. usually within a religious or military organisation. there can be a crisis half way through this development. Such relationships – once described as “platonic” – can offer much needed consolation to the participants. Once again.The absorption of the Soul body begins once the life body has been established in the physical body. But with the onset of puberty the element determining the sex of the individual in this incarnation draws apart in order to elaborate the individual’s mature sexuality.

that will 177 . the process will appear very real to the teenager. But it can also lead to lovematches – where an individual identifies a person of the opposite sex with the element latent within himself or herself. But for some males it will be an instant of clarity. the experience serves as the motivation of much artistic expression – an indication of how central this experience of separation and loss is to human life. Between the ages of seventeen and eighteen there will be a momentary sensation of being elevated into an area of pure white light. Whether such matches are successful or not. and it will have perceptible crises and a culmination. Many teenagers will hardly notice this event amid the ongoing turmoil of the love search – in fact it may well appear as just another high among the welter of highs and lows. The Ego is not yet capable of entering fully into the human body: only a “reflection” – to be described below – will enter. However. It is within the bounds of this turmoil that the Ego begins its entry into the individual. there is a crucial difference here compared to the experiences with the Life and Soul bodies. Similar to the individual’s experience of the entry of the other bodies. there is a tendency – especially among teenage boys – to conflate the emerging Ego presence with his active male identity. As well as this. Otherwise. this culmination appears as a purely personal event unique to the teenager. there is an initial culmination – when the Ego first makes known its presence in the Soul – about halfway through the seven-year process. quite distinct from the rest of their lives. Because the ego process does not involve another human being.to the survival of mankind.

humanity would have had an increased sense of expansion. coming to rescue them from an increasingly problematic existence. about three thousand years ago.abide at least as a sense of unsourced certainty. The images here are obscure and seem to conjoin the ideas of climbing a mountain that is at once a very solid substance that is somehow ingested. it might even suggest to them the approach of a saviour. And while this sense of abandonment left women feeling utterly powerless. with the danger always that they would abandon themselves in what would have appeared as acts of madness. The incarnation of the Soul in humanity leaves evidence whose content only becomes clear to us at the later stage. It seems that the incarnation of the Life body led to the establishment of the idea of a male god-being. when the Ego reflection first makes its presence felt. however. which however would have left them also with a sense of reduced support – without knowing beforehand that they had been supported. less the idea of a god like Zeus. In women. for example. It simply made men more mobile. Before going on to examine the later stages of this process. Thus is engendered the Self. At the time of the incarnation of the Soul itself. this feeling of abandonment was primary and abiding. For a few. This experience affected the sexes differently. The incarnation of the Life and Soul bodies occurred so long ago that evidence for their inauguration will be slight though nonetheless significant. it will be as well to review the incarnation of these supraphysical bodies into humanity as an historical sequence. more like a totemic being that the individual must absorb. many also sensed that 178 .

the angel Lucifer overreaches 179 . but without resolving the strangeness of it all. Of course. Aengus and many many others. which resulted in an explosion of expression. Light is regarded as an objective experience. who appeared to women as a kind of residue of their powerlessness. More than any other being of light. The best way to approach the subject is to place it under three headings: Lucifer.they could have complete control if only they could “turn” in another direction. these were not real experiences in the sense that human life was changed intrinsically by the incarnation of the Soul. What stopped them doing this was the presence of children. With the advent of the Ego reflection begins history proper. only that the Soul gave the individual a sense of his or her own inner life. the Prince of Darkness. which is a copy of the original sound. in image. as though they had been melted down so that little versions of men and women could come into being. the story of Lucifer brings out the full impact that the advent of the Ego reflection has had on mankind. though the truth is that it is only a reflection. an echo. word and music. light is completely different from its source. at once the bearer of the greatest gift and the Devil. Favoured by God. which they felt brought their inner selves to life. But unlike an echo. Lucifer – the Light Bringer – is the most apt figuration of this fact. so that quite a lot can be learned about this process and incidentally about the Ego itself. Dionysos and Plato. But the story is told from a particular perspective. Krishna. Apollo. It was a very strange mode of being for human beings.

And what is illuminated by this Light? The Soul. would be dark without the presence of the Ego. are restored by a mother-goddess. The Ego is an entity such that a certain substance will throw back a reflection in its presence. It has been rationalised as a dramatic ritual symbolising the growth of new life from the seed. Osiris. Now. or Adonis. Here the figuration can be confused. so that it too falls away from God. the effect is what we experience as light. it is possible to uncover salient events that accompany the advent of the Ego reflection. Appearing in the Middle East in the seventh century BCE. of course. for example. putting the stories of Lucifer and Dionysos together. Thus the world is lit for us – lit for us by the Ego reflection in the Soul – though we firmly believe the external world of the sensibilia is lit for us by the Sun and our various lamps. Next there is the figure of the Son-god. and as man’s death in sin and rebirth into purity. But even the Sun. and its contents. where many of the rended gods. 180 . But the specific mode of destruction – tearing into pieces – has never been explained. which seems to shine brightly for us in the Soul.himself and falls to earth. while in the case of Dionysos/Bacchus it is women who actually tear the god to pieces. Whether this substance is the Soul itself or the Will active in the Soul is not immediately clear. who is torn to pieces in sacrifice so that mankind can be made whole. when it became an almost universal religious practice – now referred to as the Mystery cults – the core act of destruction makes very little sense. where he corrupts mankind. Attis. but whichever it is.

who. for the Ego is reflected as fully in the woman as in the man. but are separated one from the other in the process of reflection and incarnation in 181 . And the Temptation itself? What the Luciferic serpent teaches is the lesson of relationship. in the woman it is as though turned back. Crucially. unable to see the individuated man. Individuation simply reinforces the man’s sense of abandonment and isolation. These experiences of the man and woman constitute the lineaments of the Fall. The human Egos exist as one identity in the spiritual realm. so that rather than being in herself heavenly – in the Goddess sense – she comes to believe that she merely has a memory of Heaven. hoping in that way to restore herself to Heaven (and thus to God). where man becomes Adam. looks for the pre-Ego Primordial Man in order to save him. and the woman becomes Eve. the Ego individualised human beings – this is what the rending of the God indicates – though initially at a very primitive level: the last two and a half thousand years of human history can be seen as a painful maturation of this individuality. and drives him to construct a world as his habitation. not to its spiritual source but to the woman’s idea of Heaven. individuality acts to split her Sophic nature off from what she comes to regard as Heaven. It can be seen that while the Ego truly falls to earth in the man.This irruption of the Light into human experience will provide the foundation of Greek philosophy – to be discussed in a moment – but the advent of the Ego itself had repercussions that radically transformed human existence. This has affected man and women in different ways. who earns his bread by the sweat of his brow. Yet this is only a fantasy. But in the woman.

Thus the Egos seek to prepare humanity during this period of reflection for their oncoming incarnation in human individuals. where real elements are abstracted as signs. Egos themselves will also exist contingently. This was because they lived directly out of their Wills. which is a catastrophic event for these Egos. What they seek to teach mankind is simply the fact of trust. effectively transforming whole peoples. even vengeful.mankind. It is here that the phenomenon of Light has had the most radical influence. But reality can be misrepresented. which is possible through the development of the Platonic theory of Forms. and how they will suffer real consequences through their decisions. to give trust or to betray it. their beliefs and practices. but they could not be gratuitously 182 . they were incapable of lying. The greatest effect on mankind of the advent of light has been the growth of the intellect.) They would seem now to be simple minded in their sincerity. They could be violent. (Strictly. so that they could only do what had already been done to them. there is no such thing as a lie – to the extent that reality cannot be falsified. but they could not misrepresent the world or themselves. though still immortal. For instance. The transformation has been so complete that it is hard to believe just how different pre-Ego people were. that human individuals must learn how they can relate to one another. It is through the manipulation of these signs – as arbitrary descriptors – that mis-representation is possible. Once incarnated. Being subject to accident could make their behaviour unpredictable. subject to the vicissitudes of human activity.

and bearing the knowledge of Heaven gave them a status akin to divinity. sensing the placements of surfaces with their eyes in much the same way as bats do with their ears. and the works produced were honest representations of what moved in their Souls. In all this. The Will is infinitely malleable. their inner lives were intense and – though they could not know this – personal. They were not a moral people: they were simply innocent. carving. while the women moved in Heaven. as detailed above. they were not stupid. The pre-Ego people used their eyes to “see”. Only the women could remember further back. which in a way they were. Eyes are not light sensors. all plastic arts were highly developed. Stonework. Thus the 183 . but nonetheless always doing what had been done to them before. Because their knowledge was dependant also on their Wills. in effect a history of their incarnations from the time of the separation of the sexes. they merely register changes in specific kinds of radiation. by others people or by the accident of circumstances. Though they were simple. The men lived on earth. they were always only repeating actions. Yet. these pre-Ego people would appear stiff and robotic to us. aided by sometimes elaborate mnemonic techniques.cruel. they could hold enormous amounts of past experience in their memories. Throughout their lives. What lived in their Souls was real drama to them. though to us they would be seem to be moving about in a darkness. not in obviously ritualistic or mannered ways. It is hard to accept that before the advent of the Ego human beings had no experience of light. so that repeating an activity could lead to the development of very intricate skills.

But they became aware that this Light was an addition to their Souls. it was the appearance of this fantastical Self that determined the common view of the Ego as a powermaniac. At base was the animal condition. which engendered some unease. who appeared as a kind of terminus for the ceaseless strivings of the animal condition. Here the effect was ambiguous for both. If the perception of the Ego itself – as the Darkness in the Light – had produced the idea of the Devil in those with the residual spiritual sensitivity. that had previously felt to be overseen by a vague almighty power that provided a context for its existence. because it appeared as an addition to the Heavenly state familiar to the Sophic element. What did they see? They saw at first what they thought was Paradise. The effect of the Ego here was to crystallize this vague feeling into a more definite sense of a Father God. The Sophic element both witnessed the Ego as a God in its Heaven and at the same time completely rejected the Ego presence. by gift of the Gods or by theft from them. The male element found an echo of itself in the Ego and found itself much glorified in its Light reflection. This identification would produce the fantasy of the Self. The situation here was made much more complex by the fact that the various levels in the human being were affected in different ways by the irruption of the Ego reflection. as can be seen in the variety of accounts of the source of this light. 184 . concerned entirely with procreation and survival. Above this there were the elements that determine the sexuality of the individual humans. the male and the Sophic.appearance of the Light in the Soul was a radical event. Suddenly people could see the contents of their Souls.

Likewise with hearing. Though it would take many generations for the full effects of this change to become evident. where the changes registered by each sense were unified by the common impressions they made in the Will. but this consciousness – in lying directly upon the Will – was capable of quite far-reaching development.To add to these strains. It was an automatic system. The human senses had been integrated in terms of the Will. It is still only a matter of reflection. a world filled with objects. the effect of the Ego reflection on the human sensorium was to create a wholly new level of awareness that would come to determine the destiny of mankind for millennia. serial sound sensations became musical forms – harmony – in effect sequences of sounds unified through anticipation. so that these echoes became kinds of sense-beings. the lighting of the Soul had analogous effects on the other senses. with colours and forms. These changes in the sensorium flooded across the Will like clothing covering a nakedness. the senses themselves became reflected in the Light. The Light reflection of the Ego interrupted this balance by granting primacy to the sense of sight. Sight went from being a simple sensor to become literally the source of the World in which people lived. really at base an instrument for maintaining the equilibrium of the Soul in a contingent environment. The foundation of this consciousness is pictorial and based – given its origins in the senses – upon difference: thus there is the tendency to preserve what appears in the Light – simply because they are what appear in this divine Light – what Plato will come to 185 . Fundamentally. This can be most clearly understood in the case of the senses of sight and hearing. The senses became conscious of themselves.

while it is the Light that creates the image. While men prior to the division of the sexes shared a common knowledge. that is. In a very real sense. This is a very true understanding of the condition of the Ego now. with each man – 186 . But they could also see the dark place – the source of the Light – where for them the Devil resides. amid eternal hell-fire. though they could have no sense of this fact. they were nonetheless quite separate from each other as physical beings. Thus consciousness is a mechanism for preserving Forms by means of a continuous reiteration of images in memory. A common medieval image showing the Ego as a fiery meteor radiating the Light as it falls from Heaven to Earth is also very apt. the Egos resided together in such a way that they existed as just one Ego. Yet these Egos are the cores of every incarnated human being. Mystics who could look into the Soul could see Heaven there – the lit reflection of this earth as it impresses upon the Will through the senses. Before their entry into human beings. But this consciousnessmemory is not part of the four-dimensional array of the Soul Memory described in the previous essay: this memory is dependent upon the Light. it is the image that makes sight. The only distinction the Egos shared was a sense of individual integrity. What of the Ego itself in all this? The Ego did not choose to descend into us – in fact it is an extremely painful experience for the Ego. as it is sight that makes consciousness. Popular belief has the Devil residing in Hell. a primitive awareness they derive from the Same entity itself. it is dependent upon the Ego.call the Forms.

The Ego finds its integrity under pressure in the Soul. which can even lead to what will appear to be motiveless suicide. As said. and – like the Same in relation to the Other – it seeks always to withdraw in order to escape this pressure. but more like a fractal attractor. This desire to withdraw is present as a kind of glamour in the Soul. a longing that appears to some as a pathway. at first a focus for the inception of the physical body in the womb. its agony the Light of the World there. Intellectuals. in the rarely spoken belief that such a vision is the purpose of human existence. This means that the distinguishing feature of the Ego’s influence upon individual is concerned almost entirely with wholeness. then providing an orientation to the Life body. which in turn draws the individual’s Soul about itself like a node that is locally coherent while yet still in continuity with the Cosmic Soul. those humans who perceive the Forms in the Soul. If the World can be fully described then it will be completed and the Ego will be set free again. integrity. but the effect has been to introduce quite disruptive forces into human life over the last three thousand years. not least because it has set the Ego itself at odds with other powerful forces that govern human life. The Ego is not a kind of template or destiny for the individual.and later woman – centred on a specific Ego throughout his or her repeated incarnations. Thus the Ego is a passive entity that is effective through what it is essentially. that is. the Ego suffers greatly in the Soul. This may seem a benign influence. are drawn to organise knowledge as a kind of final Picture of the World. The irrationality of this 187 .

so that the search for the Sophic partner is abandoned. while the Ego reflection is present in the woman as well as in the man. It also accounts for the apparent strength of the woman’s will – in the modern sense of determination and persistence – compared with the man. such that the Ego now stands in the place of the male element. For women. This accounts for the woman’s preoccupation with appearance. who deals with a 188 . Mystics can also be influenced by the glamour. though here the situation is compounded by the presence of the Self formation. is identified with the longing of the Ego for restored integrity. if only because the presence of the Ego would contradict the apparent completeness of the Wisdom and would therefore be rejected as a matter of course. The Woman is not conscious of doing this. the situation can be even more complicated. the Ego-consciousness is quite distinct from the Will – where the Wisdom resides – but the effect is to put the woman in the position where her awareness is in the Egoconsciousness while she acts out of the Wisdom in her Will. the woman acts to keep it out of the Wisdom she bears.impulse is seen in the extent to which dogmas and ideologies are at variance with lived experience. which engenders the initial conviction that there is a transcendent salvation available to the individual. What happens is that the longing of the male element for its Sophic partner. for because her Wisdom is complete she treats the world as though it too is complete and so only in need of maintenance. The main reason for the separation of the sexes was that the Ego could never enter the Sophic knowledge that the Primordial Man possessed. So. from which it is separated.

the Egos still react against each other. which leads to major conflicts as these Ego-rages are vented beyond the boundaries of the State or the Faith. Prior to reflection into their human hosts. so that all the Egos could occupy the same “place”. These large scale and often long-lasting social structures are possible because many people regard the Ego as an alien presence and its Light the source of a cold. will modify 189 . these encounters are incomprehensible to the Egos and the response of each Ego is the immediate and complete rejection of other Egos.reality always under construction. In these situations human beings will behave with ruthless determination against each other. they become aware of each other through the contact of one human being with another. This has been done in both religious and secular modes as monotheism and imperialism. Only a sustained effort by mankind to learn the lesson about trust. the Egos existed in such a way that there was absolutely no distinction between them. where flexibility of purpose is necessary. But with the advent of the Egos. Human societies have responded over the past two and a half thousand years to this experience by attempting to create a single overarching Self-being as a focus that subordinates individuals in rigid conformity. Nonetheless. While the Ego presence is generally benign – the human reactions dealt with so far arise from the human condition – there is one area where the Ego can have more negative effects. Unfortunately. taught to them by Lucifer. dead reflection of reality. preferring instead the intimacy of the tangible immersion in the Will. seeking always to extirpate the other person in order to annihilate the Ego that person bears.

so that men will slough off the physical body and all that pertains to it: the Will. A person’s whole life path can change in a moment. This will be achieved as part of the general technological development of humanity. much to the distress of parents and friends. each lasting about seven years. The young people can be subject to disturbing – even vivid – mental and emotional episodes that are still largely not understood by those who attempt to explain and treat them. Life as such will die out. In fact. there is evidence that adults are subject to a number of stages of further Ego development. the sensorium and its associated consciousness. the disruption it causes – detailed in part above – can have far-reaching effects. But for the present. The sexes will be reunited within the next millennia. It has to be appreciated that while the Ego itself is a passive entity in relation to the individual it enters.this behaviour. 190 . We must resist the Ego-reactions with fortitude and train ourselves to relate to others with dispassion. which. the individual experience of the Ego reflection beyond the initial event at around eighteen years of age can still be quite strange. both for the teenagers themselves and the adults who may have to support them. again as part of the technological advances. a task that is made easier by the Ego’s reluctance to suffer this world. to the extent that the Ego has not yet fully incarnated. have repercussions into adulthood. an essential precondition for the full incarnation of the Ego. which will render the Wisdom the woman bears redundant. thus removing one of the main reasons for the sexual division.

Midsummer 2013 191 . both the Egos and all the accoutrements we still need in order to realise ourselves. Soul and Ego being – while yet radically divided in himself or herself – is always a uncertain affair. Life. but of the whole universe.The whole process involved in constituting the individual man or woman as a congeries of physical. subject to the contingency of not alone this world. And all this is undertaken over millennia of human pain and incomprehension without any guarantee whatsoever that a fruitful conclusion will be reached. We are at root the Egos we find so strange.

DESIRE AND BEAUTY – THE EGO AND THE OTHER 192 .

But allow Keats’s poetic intuition some validity – that Beauty represents in some way a content other than itself – and it can be argued. truth hardly needs a decoration.Does beauty excite desire? Put otherwise. The felt incompleteness of the experience of beauty is compensated in an obvious way by equating it with “truth” – though the truth of beauty has never been detailed. an equation that became one of the central tenets of conservative aesthetics. we nonetheless never lose our fascination with the beautiful – that is. does desire have its origin in beauty? Consider the first effect of desire. however. John Keats wrote that “Beauty is truth”. It is a utopian experience of full satisfaction. The experience of beauty is very different. There is a projection where the desire is “completed” in the object of that desire. No matter in what form it appears to us. Only secondarily do we take notice of the entity that is bearing beauty. Beauty does not excite desire: it arouses our curiosity. to the extent that we cannot access this 193 . makes no sense. And while our curiosity is never satisfied. but has its origin in some past condition or memory. Thus a desire is accompanied by a knowledge of what will constitute its satisfaction. our curiosity is never dimmed through repeated disappointment. complete in itself. we always respond to the aura of beauty in this way. a much more problematical assertion. He also wrote that “truth is Beauty”. Equating truth with beauty. This implies that desire arises not in the object that excites it into being. While truth might add a needed content to beauty.

If there can be too much badness in a life. Viewed as Karma or Necessity. Incarnations chiefly serve the development of mankind as a whole. say. but to the extent that incarnated life is subject to accident. which can vary in number according to the circumstances of the individual. even though the water-drops indicate that it is the same experience that is repeated over and over.content. a blade of grass. so a mechanism of compensation operates throughout all human incarnations. the tendency is to balance the good against the bad. each person has two streams of memories of past lives. The second stream appears in memory as a row of water-drops aligned along. This is the Mother Stream and it contains the experience the individual has had of all the mothers who bore his or her incarnations. All existent entities strive at all times for balance. that Beauty could be said to stand in the place of a secret. imbalances can develop that influence the overall course of the individual’s destiny – and cumulatively that of mankind itself. So. Though most are not conscious of them. It is in some ways a very strange and daunting stream. Our feelings 194 . so also can there be too much goodness. To call this line of memories the Mother Stream is to indicate only its nexus in the incarnated lives. such that too much of either kind of activity is balanced against its opposite. if desire has an origin in a past event. then beauty could be said to have an end in some coming event. There are the memories of past incarnations.

What draws the Ego to a possible conception? The Ego has no memory. nor has it any motivation. the actual event thus celebrated lies hidden deep in our individual being. In fact. a man and a woman joined in sexual congress both echoes that original split and seems to reverse it. to appear only in the magic of desire – that seemingly eternal flow of want that drives mankind on and on for millennia. the core identity – that which distinguishes one human from another – is of the Ego. of joy turned to a bitter disappointment. Thus the 195 . And while the genetic inheritance is solely from the parents. Deny desire and what is to be seen? An instant receding at a heartbreaking rate – a moment of contact. But it bears its experiences as a kind of potential that can be triggered by events that echo those experiences. experienced over and over again. One such experience was the splitting of the Primary Man into the two sexes. But once inception occurs. The relation between this Ego and the new life it makes possible is not essential – any Ego can inaugurate any new life. Only by stepping outside desire – by recognising that the desire is ultimately unrealisable – can a glimpse of the originary event be had. For the Ego. Even so. There is the possibility of a conception. the Ego is bound completely to that new life. It is almost impossible to trace back from the phenomenon of desire to the event that engendered it. but unless an Ego is present the inception of the new life is impossible.for the mothers who bear us so utterly transcend the ordinary human-ness of these women that they need to be deified. A man and woman engage in sexual congress. it is the Ego. Only as the Mater Dei can the centrality of the experience be grasped.

it is tied to that life and its fortune. The contrast between the experience of the human couple acting out their desire for union and the Ego’s anguish is very real. This is the nature of desire – what of beauty? If desire has its ultimate root in the Same’s struggle to maintain its integrity in the face of its encounter with the Other. until at the later stage of incarnation – as the Ego becomes directly subject to existential accident – when this bond can be severed in order to preserve the Ego’s integrity. no accident that the Mother’s primary function is one of consolation. Why then do we not despair of beauty as we do of desire? Not alone does beauty 196 . where the failure of the humans is hidden in the exhaustion of their desire. The parallel then is obvious – we respond to beauty in the same way that that the Same responds to the Other.Ego focuses on the conception of a new life as though it is the restoration of the original unitary man. thus making possible the growth of a new human person. momentary satiation a veil over a profound bitterness. But the Other is unknowable. But for the Ego there is no such apparent relief. the Primary Man. But of course it is not: hence the terrible disappointment – even as the quality of the Ego acts to give coherence to the new being. thus in Beauty we are presented also with the unknowable. then the curiosity that beauty awakens in us can be said to be similar to the expectancy with which the Same looks to the Other on the level of the intelligible. Once it has taken the fertilized egg into its integrity. It is no accident that the Mother is associated with the bitter sea and its dark silent depths.

we have no image of Beauty. It should. For instance. Examine your experience of Beauty and you find that where desire offers the prospect of reintegration only to disappoint us.not disappoint us. Yet we know instantly when we are in its presence. however. be recognised that a distinction must be made between Beauty and its effect upon us. colour or mood. the external world would not exist for us – we would be oblivious of our incarnate existence. living and dying like blind animals. There are reasons to see this feeling as an expression of the Ego itself. in the sense that the feeling that arises in us – of abiding wholeness – may not have its source in Beauty itself. It is impossible to say what beauty is. It is at this point that mysticism could take over. we know that it is not a mere projection from some condition within ourselves. And if we cannot pinpoint its locus or modality in the external world. yet we can only know it through its unique effect upon us. losing us in ecstasy before Beauty as the Unknowable. the world of the incarnated abandoned – perhaps with relief. beauty grants a feeling of wholeness that comes like a revelation of an abiding condition. that we could never be anything less than whole. many find beauty the only source of happiness in their lives. It is not a form. In the presence of beauty we feel that we were never divided. Thus beauty is real. the recognition itself the guarantee of our certitude. But beauty is not mystical. therefore we can 197 . If we possessed Beauty. it is a very real phenomenon with real a effect on us. This is a very abstract experience and – without an objective correlative – purely a subjective one.

If Beauty is not being witnessed at the level of the Will or Soul. that is. More can be inferred here. we do not react reflexively to Beauty. Beyond the Ego’s reflex to restore its integrity – which is the Ego’s usual response to stimuli – the Ego here has the added awareness that. There is no indication that the Same has a specific response to the Other beyond an open expectancy – that is. the Ego does have a positive response to Beauty. Again. what is being communicated may seem a slight matter – that the Ego abides despite all its tribulations – 198 . This may seem a small thing in terms of incarnate experience. Again. where learning is a necessary process in a realm of accident. However. but at the level of the Ego it is a phenomenon that has deep implications. This implies that the Ego relates to Beauty in a way analogical to how the Same relates to the Other as something intelligible. For a start. which indicates that we do not witness to it in the Will either. its wholeness will abide in any case. that anything is added to the Same through its experience of the Other.understand that we do not witness to Beauty in the Soul. it can be said that through Beauty the Other may be able to communicate with the Same by way of the Ego. Beauty. despite the apparent threats to its integrity. Hitherto we have seen that the Ego is almost completely concerned with its own integrity – which incidentally helps maintain the integrity of our incarnate being – now we can understand that the Ego has awareness of at least one external phenomenon. it may be that the Ego experiences Beauty as an intelligible. the Ego gains a knowledge that is not available to the Same. Thus it is that through its experience of Beauty. the Ego learns through its involvement with Beauty.

is whole and undivided at all times. It is a real knowledge. which is an interface that arises from the Other’s contact with the Same.but this is a truth not available to the Ego of itself. that Beauty permeates our whole reality at all times. that assures the Ego that it. given that the Soul is the only relation between the Other and the Same. that could not be available to it. Thus there is a wholeness to Beauty. And so there is. there must be some element in the operation of the Soul that could bear Beauty to us. it might be possible to extent our understanding by searching for the medium whereby Beauty is presented to us. However. and more significantly. 199 . But we have seen that Beauty has no presence in the Soul. It is obvious that Beauty is not just an aspect of form – if it was. The obvious candidate here is the Soul. One of the most important functions of the Soul is the presentation of the forms that define the Will’s activity. which we cannot do. Beauty is the process of informing that occurs continuously throughout the physical universe. and it is this completeness that is conveyed to the Ego. we could clearly describe Beauty. But Beauty could be conveyed by the formal activity itself. also transcends the Same. In other words. One implications of this conclusion is that – as many have asserted as though in ecstasy – everything is beautiful. Can more be understand about how the Other achieves this communication? Given that Beauty contains no content that we can discern. too. too. There is an objectivity here that utterly transcends the Ego. and it is available freely from the Other.

13 July 2013 200 .So it can be said that – at this stage of the cosmic process. but trust. More. This may seem a relatively trivial conclusion to reach after such an extensive enquiry. and the enormous efforts we make to enhance our experience of Beauty. at least – that the integrity of the Other assures the Same of its own integrity. it has been shown here that it is also a disclosure of great value. And as in the case of any initial encounter. not truth. while most people regard Beauty as a gift. And contrary to the belief that beauty is a mere epiphenomenon of a positive reality. it is essential to create a bond of trust. it is quite obvious that Beauty is an essential component of our reality. So it could be said that Beauty conveys. But consider how central Beauty is to our lives. It is worth considering that our admiration of Beauty may be just the first stage of what could become a dialogue between the Other and the incarnated Ego. how universal is the hunger for it.

This is because it involves a process of purification. of least expectation. though it is best done simply by deciding explicitly to undertake the process. If we open to experience. the true secret of the process. despite the fact that our judgement of this experience can also be unreliable. There is no other foundation for discovering the truth. You need not seek truth: it awaits always your 201 . with a little care. The ultimate test of any claim made by others must be our own personal experience.AFTERWORD Motives are always open to question. be retained and tested again and again by means of other interpretations. What is required of you is openness. not our opinions of it. Bear in mind a few pointers: spare yourself for the truth. Thus interpretation of personal experience can be faulty – most times it is – nonetheless the memory of the original experience can. and should perhaps be left open to question. but permission. then it becomes possible to learn directly from experience by permitting successive experiences to inform us to the fullest extent. vulnerability in the real sense – not submission. retaining the clearest possible imprint of it uncontaminated by opinion. using the least effort. It is the experience that counts. The hardest part of opening to experience lies in the act of opening itself. This last point is important. You can start this process of purification where and when you like. Personal experience shapes us and prepares us for other experiences. be minimal in your approach.

11 May 2005 202 .invitation. That is what purification is: being able to grant permission to truth.

It is this formative activity of the Other that constitutes the background “screen” of the Soul. What happens in the phenomenal world is that while the ideal form is streamed continuously down – every entity 203 . a fact that led Plato to believe that there was such a thing as an ideal Form available to the intellect. The Ego projection into the Soul “interrupts” the formative “beam”. It is because of this that forms can appear in the Soul. so that what the Ego illuminates has a fuzzy shifting quality. the Other’s formative effect that defines the Will’s activity to produce a given form will bear that form in all its “projection”. It is here that Plato and Aristotle find their philosophies: Platonic Form and Aristotelian process. Thus the Soul is a kind of receptor upon which impinges (1) the form-power passing “down” and (2) the reflection of the phenomenal world “below”. There is only a loose coincidence of images here. While the reflection of the world below resides in the Soul.APPENDIX 1: THE EGO AND THE SOUL While it appeared at first that the Soul was a mere epiphenomenon of the interaction of the Same and the Other – and incidentally a useful mirror for our reality – it is the case that the Soul in fact is a concomitant of the Other’s formative effect on that reality. Likewise. Consider the Other’s formative effect in this way: a beam of light that creates a blue surface will itself be blue. the formpower element is simply registered as it passes through the Soul. so that the myriad of entities that the Other’s formative effect creates in our reality appears to exist already in the Soul.

but that universe would be a set of crystalline archetypes inimical to all life. humans included. Our phenomenal world in informed in all its parts by perfection. the perfect – which for the Ego is the experience of 204 .is constantly subject to the formative-power as a condition of its continued existence as that entity – it's perfection is tempered by the given actual disposition of the phenomenal world as it impinges on the ideal form. in fact it is doubly false. but their very contiguity will act to deform them both from the perfect. It is the projection of the Ego into the Soul that creates the World of Form for mankind. For example: two adjacent trees will be streamed down in ideal form. so that the distortion that occurs in the Wold of Form in the Soul is in effect a second distortion of the ideal forms. Does the Ego perceive Beauty in the reflected World of Form? No. but the processes of nature – which generate continuous change – have the effect of warping this perfection in often singular ways. This World of Form is not real. Only in a static universe could forms appear in their perfection. This is true for all formed entities. The Ego must perceive Beauty in the formative-power itself. there is one exception. The reflection of the phenomenal world in the World of Form is real to the extent of the accuracy of the sense data. while the ideal forms cannot possibly have any reality at all in the Soul – despite the fact that the form-projection itself from the Other constitutes the “background” of the Soul. However. The reflection of the phenomenal world that in part constitutes the World of Form already contains a distortion of the ideal forms. because its experience of Beauty is in effect the experience of the ideal.

Wholeness – and this could come only from a direct encounter with the Same’s formative-power itself. 3 September 2014 205 .

confident that each shares both meaning and definition. Consider a noun as possessing a content. where the Ego is regarded as some kind of saviour. Yet. where the individual treats the Ego as a threat. In most cases the relation is delusional. and can define yourself in great detail. Now consider the content of the noun “I”. The only person who knows who you are is you. while the Ego is unknowable to us as a phenomenon. How accurate is your image of a horse? How precise is your definition of a horse? Yet you are very sure that you know what you mean when you use the word “horse”. while everyone can agree on the use of the word “horse”. it is the case that each individual uses the word “I” in a unique sense. it plays no direct part in that individual’s life thereafter. or pathological. say the noun “horse”. No doubt you are very sure of what you mean by this word. any attempt to define that “I” leaves us confronting a void or – like the Mosaic God – simply mirroring the “I” in a tautology: “I am I”. each knowing only one “I”. it nonetheless constitutes the core of our self-identity. The source of these conditions lies in the fact that. More. And while you are very sure of what you know – that you are you – the actual experience of this knowing is very peculiar. This content – as a meaning or a reference – can be grasped. Any relation between the individual and its Ego is initiated and maintained by the individual. even though this grasping is often very fuzzy. possess an accurate image of yourself.APPENDIX 2: THE EGO AND THE HUMAN BEING While the Ego is the “attractor” about which an individual human is brought into being. You 206 .

incarnated in a solid reality that is place itself. you would find yourself either lost in that sphere or sited in the centre of that sphere. you would immediately experience yourself lost in infinity. fathomless this melting away becomes. We know that it has a centred-ness. We are rooted beings. extended. insubstantial. And this experience of melting away is also very peculiar. that is. Immanuel Kant’s description of the Sublime is a very good description of our experience of the “I”: the Sublime is experienced as infinite and yet we are convinced of its unity. It also has what we would call extension. But nonetheless we are experiencing the Ego itself: how we veer about in its presence indicates that. And if you were at the centre of the sphere. Simply put. thus that it is a cohesive – perhaps even coherent – entity. each instance begins with a movement from that infinite sphere with its centre everywhere. Thus when you act. for context. because no matter how vague. think. another way to approach the experience is to conceive the “I” as an infinite sphere with its centre everywhere. Is this our experience of the Ego? Obviously not. Is this our experience of the Ego? Well. The curious fact here is that if you were to take the time to trace back to that beginning. yet at the same time that “you” seems to melt away upon closer scrutiny. no doubt in a reality utterly different from ours. it has a presence somewhere. We are hindered in our experiences here by our instinctive need for situation. Even so. And yet it is 207 . you know that you are still you.are certain that you are you. we can glean some insight into its nature. feel. the instant you experienced this sense of abandonment you would find yourself at the centre of that sphere. the Ego is of an altogether different nature. And if you were lost.

will generate immediately the feeling that we are looking one way then another. This is how the Ego affects 208 . More generally. this knowledge can be used to gain some understanding of the Ego’s destiny. and then only in such extreme circumstances that it will easily be misconceived. In fact. The declaration of love is undermined by the temptation to betray trust. Obviously. Beside every angel stands a devil. What determines our response here is how we find ourselves disposed towards the Ego at that instant. but as will be seen in the next Appendix. Our fundamental response to the Ego. This may seems a very paltry body of knowledge. feel fear or even panic. it appears we are looking for the cause of the distraction. described above. Sometimes we react coolly and respond appropriately. However. we find that in every situation we feel we have the choice between grasping that situation and adjusting to it or else fleeing it towards some larger freedom. there is no situation in our lives where we do not feel that we can walk away from the confinement of this world and its demands if we wished. in the meantime. Any situation that distracts us suddenly and sharply. will only rarely become apparent.connected to us – which means that its reality has some kind of continuity with ours. other times feel we cannot focus. The conviction of faith bears with it always the falling away to doubt. Another aspect of our relation to the Ego is this: an avowal immediately prompts the disavowal. it is important now to examine how we humans react to the disconcerting presence of the Ego in our lives. for instance. Loyalty stands at the edge of the abyss of treachery.

even though its condition is little different from what we understand of death. The Will “hardened” and the human being as a consequence was “hollowed out”. Within the dialectic of centre and dispersion. a null state that would at once induce a loss of consciousness. the Will was drawn continuously towards an unbalanced state. so that his world came to be purely objective – called reality. in the mass migrations.us: always the oscillation between centre and nowhere. This can be seen in the devastation caused by wars. where man was an integral part of the phenomenal world. the Will operated within a closed reflex of action and reaction. This is seen most clearly in the distortions introduced into the operation of the human Will. The rise of communal living – civilization – was the most significant result of the projection of the Ego into the human being. Before the advent of the Ego. where the reflex was damped in order to sustain activity at the expense of reactivity. thus came about the intellect with its images. The drive to construct the centre – this is what civilisation is – makes enormous demands upon humanity. The danger then arose that some individuals would come to regard these images as more true than reality. humanity chose the centre. the social turmoil of ambition and disenchantment. between here and everywhere else. This hollow within man needed to be filled. The lure of freedom never loses its glamour. Under the influence of the Ego. Almost every action by almost every human being in history has been to maintain this option for the centre. And yet: the dialectic is present nonetheless. To be free is to be without constraint or stimulus. whereas in fact they were alienated reflections of an alienated 209 .

It is as though the human race in its entirety is serving as a medium for the Ego as it strives for some end utterly distinct from us. Nor. it does not appear as though human destiny is the objective of the Ego. And therein lies all the madness of modern humanity. the Ego does not serve us. civilization and ambition – have arisen solely from the projection of the Ego into the Soul. The features that distinguish human being from other forms of life – intellect.world of pure activity. it seems. that is. And yet. despite this. do we serve the Ego. This situation has not arisen out of any requirement of human life. 20 September 2014 210 . a hall of mirrors where anything can be made to appear true.

the formative emanation of the Other. In other words. as sort of archetypal chair. Plato’s World of Form would resemble a frozen image of our world with each Form a representation of the full 211 . albeit distorted from true by the vagaries of passing events. At the same time. In the Soul. It is clear that for Plato the Form was an image: that the Ideal chair. The significant point in this for us is that while we assume that it is our senses that give us the world – which certainly was true prior to the projection of the Ego into our Soul – it is the case now that what we perceive as the real world is actually the Ego’s perception of the emanated Forms as distorted by the incidental disposition of the real world at any given instant. Thus we ourselves witness to perfection. the products of our senses are only that – a measure of difference from the previous sensations. basic and without distinction. Thus. In this way. the formative emanation of the Other coincides with the phenomenal world as captured in the individual’s sense data. what we see by the grace of the Ego is not true. the World of Form is not real. as detailed before. the Ego is capable of recognising all perfections. resembled what we know as chairs. Here. the Ego’s projection into the Soul creates the World of Form.APPENDIX 3: THE EGO AND THE WORLD OF FORM The Ego perceives its own perfection in Beauty. in perceiving its own perfection. for instance. the Ego – and therefore we too – perceive the closest to the ideal Form in the images of flowers. Incidentally. too. It is the Ego’s capacity to perceive perfection that gives us our pictures of this world.

that is. Thus the Ego is severely limited in its relation both to the Soul and the phenomenal world.development of every kind – species – of object that can exist here. who existed before 212 . What happens is that the Ego perceives in Beauty a wholeness which echoes in some way the Ego’s own perfection. There is a disjunct here. In order to accomplish the incarnation of the Ego in the Soul. or of our mundane world? Obviously. it is necessary that the two elements that comprise the human individual – the Male entity and the Sophic entity – be united in the process known traditionally in alchemy as the Sacred Marriage. The Ego cannot witness its own perfection because it is not in its present mode perfect: it too is distorted by its projection into our Souls. for instance. except that this dictionary would list nouns only. consider the Ego’s experience of its own perfection. but it does not perceive perfection directly. In a way. The point is. There would be perfect images of full grown oaks. it has yet to incarnate in the Soul. Could this be true as well of the Ego’s experience of perfection? Would it too appear as a frozen collection of objects? Well. this World of Form would resemble an illustrated dictionary. of perfection. one for every species of oak. no verbs or adjectives. Another element to be considered is this: the Ego is present in the Soul only as a projection. the Ego can recognise perfection. So what are we to understand here? Are we concerned with the Ego’s experience of itself. One of the main features of the union is that the Sophic element loses all of its knowledge of “Heaven”. the Ego does not perceive its own perfection directly. its memories of the Primal Man.

that could store and learn from that succession of experiences. now simply a capacity to remember. Trees would change more quickly. changing kaleidoscope of the phenomenal world was a kind of message. it can be seen how this new Man would complement the Ego’s unique capacity to recognise and thus perceive perfection. each instant of the Ego’s experience a kind of page 213 . we would have a tableau composed of a relatively stable background and an ever-changing foreground of life’s teeming variety. So what would we have then? There would be the flow of events in this world overlaid by the emanated forms. though less quickly than most other life forms.the division of the sexes. mountains. whole continents would change only slowly. the ability unique to him to learn from experience. Given that the most outstanding capacity in the Male entity. a language – that is. symbols. it would be very similar to the modern experience of the cinema or video. Stone. Rather than a simple passive succession of experiences of the World of Form – which is all that the Ego in itself is capable of – there would now be a being. would be united with the Sophic entity. In fact. These forms would be distorted in different ways and at different rates. Is that all? Is the whole painful development of our reality intended only to serve the production of a motionpicture reflection of the phenomenal world? What of the formative emanation of the Other. a form of communication? What if the dancing. is that only meant to provide the props for this video? What if the forms that emanate to create our reality were some kind of alphabet. composed of the incarnated Ego and this new Man. In other words.

of that message. 22 September 2014 214 . with the Same. the Other’s communication with us. transforming our reality even as we comprehended its meaning. until what is our phenomenal world of accident was replaced by the direct perception of perfection. to learn the language and memorise the “text”? In this situation. that is. We would read and come to understand the perfection. Would the beings that we are to become then be part of an attempt to read this message. We would become the intelligence of an Ego conceived as a wholly new sensorium. we human beings become more than just blind vehicles in an enterprise utterly beyond our comprehension.

But it is difficult to experience the Perfect. There is the argument that we can have the concept of. We can also seek the root of the 215 . Any experience of the Perfect would necessarily create a relation to the Perfect. this time by means of our unique capacity to learn from experience. which would thus render the Perfect imperfect. It is a worthwhile argument that can be sustained. Compare the situation with regards to the concept and word “I”: it would be a mean existence if we had only the concept of our “I” and not also the paradoxical experience of its real presence. even the very limited knowledge presented here? There are two ways to approach this question. How then is any knowledge of the Perfect possible. we can ask how we experience human inventions – considered as Forms distinct from “natural” Forms. Perhaps by interrogating the Ego’s experience we might be able to rise towards a better experience of the Perfect. and word for. How do we situate such an enquiry? We can make a number of distinctions. the Perfect only because we already have access to the Perfect. but it will leave us with the concept only. Consider now how we have experience of the Perfect in some way through the Ego.Appendix 4: On the Perfect It is not difficult to define the Perfect: the Perfect is that which self-subsists. We already know how enthralling the experience of the World of Form is – how it stimulated the Platonic simulacrum Forms and the development of the intellect. For instance. even though the Ego can only know the Perfect by means of an imperfect perception of its own perfection.

As will be seen. absorbed directly into our Wills long before we learn how to use the real devices these toys represent. The latter abide through the generations. guns. And considering how ubiquitous computers are now. noting especially how these dreams have a cultural weight that changes over time as our cultural values change. How do these invented Forms appear to us? The answer is obvious: as toys. given the special destiny of humanity. The contrast with the toys that boys play with is clear. What is to be understood here is that the rearing and nurturing of human offspring is a technology: it is not a natural process like that found among animals. how these toys follow closely technological developments: swords. Consider the amount of work children do with their toys. As an aside. having to do almost entirely with the little girl’s coming role as mother and homemaker. from the religious. bow and arrows. children no longer “grow up” in this context. What significance is there in this fact? Obviously. we can understand that for the future our world will be controlled by 216 . how they are tested exhaustively. Now notice the distinction between the toys of boys and those of girls. through the moral to the material. trains. computers. a noteworthy feature of this development is how children have now bypassed the play level in their use of computers: children no longer rehearse in the Will the forms of these devices but pass directly into real practice. This is to be expected. from God to the Good to consumer goods and beyond. rocket ships. they are in essence our response to the universal Forms we have invented.utopian dreams of our societies. cars. often to the point of breaking – what we must learn from this activity.

when the “real” world will be frozen as one gigantic machine. Computers. deeply conservative and childishly credulous. Thus each model of the car is imperfect with reference to the Form. The actual development of technology is not important here – we can take any one invention and the toy that embodies its Form as sufficient for this study. he must be able to grasp the perfection of the Form through some agent within himself. much as ordination rites in sacramental religions protect the priesthood from the negative forces that surround their sacrificial rituals. We will examine the Form of the motor car. with specific initiation rites to carry the boy over into manhood. 217 . The first thing to notice is that this machine can be characterised quite easily but that representations of its Form will be many and varied. The situation would then resemble the social organisation of the great agrarian civilizations. This could be regarded as unfortunate in traditional terms – in terms of maturity and moral responsibility – but it can also indicate how the significance of the real world of individual things is in the process of receding in importance. Yet it must do so: we must conclude that while the child is learning about the Form of the car by means of an imperfect model. only in the hunter/warrior clans did any form of Will formation survive. To return to the question of the Perfect and human invention. which implies that the Perfect may play no part in the child’s absorption of the Form. Incidentally. already control much of the world of things: in time they will control all of it. These rites were a protection against a demonic blood guilt.humans who are no more than undeveloped children. considered as machines. And yet this suffices for the child. In other words – and this is significant – the Form of the car will not appear in its purity.

This would help explain the phenomenon that accompanies the introduction of each new technological advance: how suddenly there are many who exhibit an intuitive understanding of the mechanics of the new device. otherwise the boy would grow up with limited knowledge of the car’s Form. we can once again understand that each already possesses knowledge of that Form in its perfection. or more persuasively to an extension by some kind of analogical thinking of already existing technology. or the manufacturer of the toy? Once again we are faced with the problem of imperfection: what the inventor presents to the manufacturers can only be an imperfect prototype. which obviously does not happen – the boy becomes capable of recognising every instance of the car Form. But to the extent that everyone engaged in the supply of both the practical and play versions of the car can recognise the Form of the car in all their products. It is as though the Idea expressed in an invention is at once grasped by all almost from the inception of that Idea. Even so. what is manufactured will be different models for a variety of purposes. such that the motor car is a (horsedrawn) wagon with an engine. Now the question arises: where is the source of this Form of the motor car? Is it with the inventor. or the computer is a 218 . This is a curious situation. it will be the responsibility of the manufacturers to decide how best to produce the machine for practical use. witnessed especially with the introduction of mechanised transport and the computer.This must be possible. all of which will therefore be imperfect renditions of the Perfect Form. the manufacturer of the machine. even those he has never seen before. It is tempting now to ascribe this situation to a common sense grasp of a utility.

aeroplanes and motor cars. What then do human inventions have in common? 219 . but the new device or machine is new. both natural and invented. and it is the capacity of human beings to recognise the universality of this new device or machine that is of concern here. For instance. exactly as we do computers. To attempt to do so would be to introduce a determinism that would confound the whole drama of the encounter of the Same and the Other. people very quickly could identify every manifestation of its Form. So.: human inventions may not have Forms. we can only encounter instances of the oak tree and yet we can nonetheless recognise other instances of the oak that we have never encountered before. except that one valuable insight has been gained. and not delve deeper than this? That might be so: we grasp “natural” Forms in precisely the same way. Thus we are left in the position that although we can act as though we know the Forms. And we cannot appeal to the Ego here: neither the Ego nor the source of the formative power discussed earlier can be expected to possess in any way the Forms of the inventions of mankind. Development can be readily admitted. This may seem to have been a futile exercise. But this misses the point: the motor car and the computer are different. and as such are new Forms.sophisticated calculator. can we press further into this mystery? Can we only recognise that we can grasp universal Forms as if by intuition. we can never actually encounter them. Once the motor car came into existence. even if they had never seen it before.

it can be seen that all human activity comes under its heading. with the species identity of individual plants signed. The senses of hearing and sight were still rudimentary then. with hearing operating as a balancing mechanism by sensing the shifting location of a single continuous tone. But if the phenomenon of function is examined. but which then appeared as continually shifting waves of attraction and repulsion. Human senses had a different nature then. And it was by means of what is now the sense of smell that all minerals and rock could be registered. What is now the sense of sight noted changes in what would later be called light and shadow. It was by means of discovering a function for many natural entities that permitted man to abstract those entities from nature. which appeared to them as deities of each species. as it were. from 220 .Prior to the entry of the Ego reflection into the Soul humans could have no experience of the formative power. this insight does not answer to the mystery of how human beings can classify objects that they have never seen before. Human inventions do not have a formative element. but are universalised by reference to function. again by identifying individual animals by means of their species deity. by its deity. What is now limited as the sense of touch was capable of registering the species-kinds of all plant life. Even so. Again. each sense was autonomous and operated across a much wider range than now. With no abstractive consciousness to conceptualise sense experience. But they could nonetheless register the species-kind of every object in their world. The theory of magical correspondences is a survivor of that age. what is now the sense of taste could register all animal life.

no matter how traduced their natures are. their species at the disposal of mankind. a nature. except that its products now provided food for both human and animals. the species-deities are in service to the human Egos. while the minerals and animals have been abstracted to serve human functions. Iron. And while animal life took on a secondary role in relation to early humans as conduits of superhuman powers. nor even reflect into them. Presently. with the carbon of animal life preparing the way in turn for human life. in effect reducing their totemistic import to a foodstuff. however. is interesting. is of no importance to human destiny and it will be simply bypassed once the Ego incarnates in man. and that they have the same impersonal relation to their respective species as individual Egos have to human beings. however. plant life continued to function as before. The question now is: what role does function have in the destiny of man? Consider that all the various speciesdeities are the same kind of entities as the Egos that are entering mankind. The situation of plant life. To the extent that function becomes evident in human practice only after the 221 . Thus the abstraction of species to human functions is of no significance to the species-deities.their species deities. plant life has retained its original nature. Plant life prepared for animal life by creating the first rock stratum as a platform for that life. many times more powerful than mere hardness or conductivity. we are in the process of abstracting animals from nature. has a nature that utterly transcends human use of it. This fact. Thus. In a sense. for instance. except that they will never incarnate in their species. moreover. An example would be metals. Each level of life had the primary function of preparing Earth for the arrival of the next level.

hearing and mobility. In fact. be it wealth. Our abstractive sciences 222 . This implies that function may well be purely human in origin. They abstract from nature: not control of nature but a parallel mode of being. What purpose do our inventions serve? They augment human powers: extend the range of sight. Yet we all die sometime. happy or pleased by now. But we are not. increase our destructive power and vastly extend our knowledge of nature itself. How much happiness does it take to make death worthwhile? It can be assumed that if human beings shared one ultimate value. So what is the purpose of invention? Ask what it is that our inventions do. But while this indicates a common origin in the Ego reflection. we would all be wealthy. So inventions may help us achieve the utopian dream of happiness for all. They have also greatly increased our wealth. happiness. given what is known about the Ego. which indicates that there must be a capacity in human beings themselves that rises above the natural. it does not explain the sense of purpose that is the chief characteristic of function. But function points to envisaged ends rather than merely natural processes. though stimulated by our encounter with the Ego.reflection of the Ego in humans. it evidently must serve the destiny of the Ego. or pleasure. it would seem that the static intellect is more characteristic of it than teleological function. Examine then the role of inventions in human life. But to what extent does function itself derive from the Ego? The abstractive element in function parallels the abstractive element in the intellect. sooner or later. a dynamic that is not evident in the more static nature of the intellect.

tell us what we need to exist and our abstractive technologies
provide us with those essentials. In time, we will break free
of nature. With the incarnation of the Ego, we might even
break free of life.
Imagine human existence stripped to its bare essentials:
we would draw all sustenance directly from the mineral base,
creating a body composed solely of those crystals. We could
renew that body at will: we would be potentially immortal,
though most likely we will survive only for as long as we
serve the purpose that is our destiny.
Finally, we can now perhaps answer the question of the
universality of inventions, of function. Consider the broad
nature of function as a means prepared to achieve an end, an
end that is already known. Is this not similar to the lineament
of desire, where the satisfaction of that desire is envisaged at
its inception? There is a further parallel: the root desire is a
longing for union, specifically the union of the Male and
Sophic entities sundered in order to create the two sexes,
male and female. And the ultimate end of function? A salient
feature of all functions is that they in one way or another
“carry” mankind. Motor vehicles, aircraft, ships all convey
essentially stationary human beings. Wired and wireless
devices convey the communications of stationary humans
over distance. Weapons kill on behalf of stationary humans.
Micro- and tele-scopes see on behalf of stationary humans.
And so on. Man is like a God within the immense web of the
functions he has created, commanding everything within the
reach of his technologies.
Herein lies the universality of function and its true
utopian character: each human reaches for the same end, and
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so is capable of recognising every means invented to achieve
that end. The motor car, for instance, is grasped as a universal
because all humans seek the end served by the vehicle. And
the crucial difference between desire and function can be
seen here:
Desire harks back to a past loss in order to correct it,
while function drives forward towards a future achievement,
which as we will see next is the ultimate destiny of man.

If there is no formal element in human activity, it may
be that, conversely, the Ego can have no experience of human
inventions; more, the Ego may have no experience of any of
the works of man. Another conclusion to be drawn from the
above discussion is that humans can have no direct
experience of the Forms themselves except through the
experience of Beauty, which in this case appears to us as the
Glamour of the Forms, that is, the Glamour of the Perfect.
Beauty, from this perspective, appears more as a consolation
for us, who are incapable of experiencing the Perfect directly.
It would seem, then, that the Ego experiences reality
as a kind of Eden, the universe aglow with an imperfect
perfection but with dull spots here on earth where our cities
and towns are. The Ego will see the materials of our
structures, metals, stone, the zip of electricity, but nothing at
all of human intention. And what will happen when the Ego
incarnates in us? Will we continue to construct our “World
Machine” of interlocking machinery and devices of control
while our Egos dream (as it will seem to us) their paradisiacal
vision? Will there be a new techno-peasant society
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subordinated to blind mechanical routine and the Ego’s New
Heaven?
To some extent, yes. The preparation necessary for the
incarnation of the Ego – the Sacred Marriage – will only
gradually spread among men. Prior to the union, men will be
still subordinated in their Wills to the Sophic dream of the
Old Heaven, all their activity circumscribed by the woman’s
phantasy of complete order in a realm of accident. Only with
the union of the two entities, the Male and the Sophic, will
the Will be freed from the woman’s enchantment. At this
point, with the establishment of the new unitary man, the
individual’s relation with his Ego will undergo a fundamental
change. At present, we struggle in our relation to the Ego,
trapped within conflicting desires for security and freedom,
seen in men in the cycles of war and peace and in women in
her desire to maintain surface appearance, trapped as she is
between the Old Heaven of Sophia and the New Heaven of
the Ego. With the collapse of the sexual division, the man’s
Will becomes his own so that he can now register the Ego’s
experience rather than simply observe it.
The unified man will witness to the Ego’s experience
to the extent that he will come to see the universe in its
archetypical state. For instance, he will see vegetation and
other life forms as sparks with a particular species
configuration, metals will appear as a kind of silent pounding,
again of a specific shape and tone. But the stars will
disappear. The Ego maintains the bright stars that we see at
night; in reality the stars are dark aggregates of elements that
in their archetypical state are present as low thrumming
pulses that fill the universe, their radiance so scattered that
they are in any case indiscernible from the earth. Human
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intentions will also be hidden from him, so there will be no
evidence of human existence. Other unified men will appear
as fractures in the panorama, threatening at first until the
lesson of Lucifer is learned. The mode of observation here
will be phenomenological: man in his awareness will act as a
conduit between the objects observed and the registering
Will. In a sense man permits the universe to speak to the
Will. But given man’s unique ability to learn from
experience, this process is not simply a passive one.
Man will learn along two axes: the obvious one in
which he collates the Ego’s experiences in series for
comparison, and a more occult impulse – having its roots in
man’s fascination with Beauty – which sets him to investigate
the source of the Ego’s experience. It will take the new
unified man a long time to overcome this fascination. One of
the first lessons for him will be to discover that the universe
has no extension: it can just as easily be observed as a node
of presence – the knowledge that the universe of imperfect
Forms is there even though nothing can be seen. Likewise, it
will be learnt that the source of the Beauty can also be
regarded as a node. The New Man will want to approach this
node but will find himself presented with a very serious
dilemma. The New Man will not reproduce as we do: he will
simply construct a new body for himself as needed, thus we
will have no experience of motherhood. Yet he will insist
upon regarding the origin of Beauty as the Mother, even
though he knows he has absolutely no relation with this
entity. This conflict will create a great deal of anguish in the
New Man.
Only very slowly will the New Man come to
understand the situation. He stands forward towards the Other
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as a manifestation of the Same. As such, he approaches the
node of Beauty in a state of expectancy: a question has been
asked and an answer is expected. But the nature of the answer
cannot be known, so that the node of Beauty can be the
source of any answer and thus potentially of every answer.
For this reason, the node of Beauty appears as the source of
All, and it is for this reason that the New Man calls it the
Mother.
Once this is understood, the New Man will feel himself
as though falling away into a darkness, wherein there is no
consolation for his sense of loss. He will now begin a search
for something to replace what he has lost. He will focus on
the Ego’s experience of the World of Form and, through the
Sophic memory, he will absorb each and every experience
automatically. Although he will not be aware of it, at this
stage the New Man will come to transcend his Ego – which is
restricted to its immediate experience only – so that the
archetypal universe as it were comes alive in him. He begins
to search here for meaning. But the archetypal universe is
utterly lifeless, a matter of pure pattern in shape and sound,
so how could meaning be discerned in the flow of this
pattern? The New Man will search here until the hope that
sustained him finally runs out, a long and frustrating search
that pushes the New Man into a pit of utter aloneness.
Only then will the New Man understand that what had
appeared to him as a hope for a new answer to his need was
in fact his unresolved – and by now obviously the
unresolvable – longing for what he still calls the Mother. At
this point he can do no more than turn once again to the node
of Beauty and allow the longing full rein. Now the feeling of
aloneness is replaced by a sense of emptiness. At first there is
227

he is filled with an abstract effulgence. of being sustained. Thus the destiny of mankind: to become the Mirror of the Perfect. That is his destiny: to hold a mirror up to the Beauty that is experienced by his Ego. though it might well have. No. creating at the same time in the New Man a reflection of the Same’s own perfection. that what seems to radiate from the node of Beauty is in fact rising in that Sophic part as an reflection of the node of Beauty. that he is not actually being sustained. he knows it is only a reflection in the Sophic part of him. And the New Man knows that this experience is not real. Beauty is made intelligible and so can be communicated to another. In this way. because he knows that the meaning of Beauty is not intended for him. He knows that he can do no more than remain in contemplation of the Beauty. This is what is communicated: the Perfect speaks to the Perfect to relate the only matter that could concern them: their perfection. Put otherwise. The knowledge that the Beauty is not addressed to him does not dismay the New Man.a hunger to fill this emptiness. In this way does the Other speak to the Same. reflecting its own perfection by means of the New Man to the Same. the Perfect can thus be reflected in imperfection in such a way that the Perfect can be transmitted as a meaning to another. but such is the Glamour of the Beauty that though the New Man remains empty. a sense of warmth that is not simply a matter of heat but instead one of sustenance. 26 January 2015 228 .

WIDEAWAKE 229 .

SOLOMON’S DREAM and above all in RESTORATION. However. This may appear to be a merely passive role. 230 . I have seen elsewhere that this is not the case. This can be characterised by saying that the woman’s control of the Will. as her Heaven. of Purification. permits her act as a kind of mirror for the man. the woman. In a number of my novels the role of women as crucial actors in this spiritual process is apparent. Here I wish to indicate something of the source of this ability and its effect on the women. However. but reflection shows that the woman must have a power of “containment” very great indeed. In the novels listed above are examples of the main transformations undergone by the man: the experiences of Grace. In LUPITA. thus creating an arena that allows the man to work out part of his destiny. This containment is the ability to accept and hold dynamics or experiences that would overwhelm or delude the man. the means whereby these women can exercise the faculty they obviously possess is not – and could not be made – manifest in what are purely creative works. for instance.Endnote 1: The Midwife – the Role of the Woman It may appear that the woman has no direct role in the process that leads to the incarnation of the Ego. has the allembracing capacity to act as the man’s counterbalance to the Ego. as the Sophic entity. Generally. the main female characters performs quite significant roles in the transformation of male characters. and of the encounter with the Ego.

To her. the woman will be rewarded. which is of course the union with the Male entity – the Sacred Marriage – that is the immediate object of the whole spiritual endeavour. compensatory compulsions. this situation is replete with irony and he may well chide the woman for her materialistic outlook. While the woman is not herself transformed in any way beyond the ordinary through the exercise of this ability – she cannot be – she will find herself enhanced in such a way that will gain access to what she most wants in this incarnation. 231 .It is important to note here that no magical or special spiritual powers are involved in this process. if the process is a success. the woman especially can be profoundly affected by such a failure. On the other hand. Any attempt to enhance. While the woman experiences a subtle reluctance in the course of a failing process. And yet she will get what she wants. these experiences will present themselves in the course of very ordinary circumstances if the processes that they are involved in are carried through properly. While this failure might well express itself in ordinary ways too. as depression. or simple irritability. Though this might appear merely as a fugitive sense of a reluctance to submit – without being able to indicate what it is she is reluctant to submit to – it could impair this ability in her for the remainder of her life. Most men will fail to understand that the woman is condemned – in a way unknown to him – to the material. From the man’s viewpoint. as to the man. improve or accelerate a process will surely lead to failure. she experiences an equally fugitive sense of loss as the result of the success of a process. But it is a very peculiar reward. But insofar as she gains materially she has the growing sense of what is really lacking in her.

will bind him in as many ways as she can. There is an aspect here of the man that few women can comprehend. Because the woman abides in her Heaven. Always she will have this sense of the man: that even as she engages with him in these mighty struggles. while the woman suffers her sense of fugitive loss. Many women will react by trying to attach the man to her. though it will often be worked through amid a welter of other needs and demands. she feels the man going away from her towards something she simply cannot comprehend. She also believes that the spiritual processes she engages in with the man operate on her behalf too. It will also contain a unique sadness: always the sense that what is possible – that will eventually be realised – cannot now be present. the man will seem to her to draw away. entreaty.The cooperation entailed in these processes could be regarded as the true relation between incarnated men and women. It is the cruelty of human love that so much is perceived that cannot be made real right now. and yet she will feel that withdrawal in him. And of course she has no inkling of what that goal is – even though 232 . They may well succeed. At its core it contains great sublimity – something of which became apparent in the last appendix – and levels of recognition and understanding beyond comprehension from outside such a relationship. blackmail. fully present to her as her partner. And yet. she believes that the man also abides with her. yet the man will always elude her. through wiles. She does not realise that the sense she has of the man moving away from her is an indication of how far the man is moving towards his own goal. More. The man could be standing before her. It is the subject of most art.

her sense of loss is the obverse of the man’s striving. the woman also wants what the man is striving for. But the woman doesn’t necessarily feel a sense of abandonment or rejection here over and above the abiding sense of loss: the material rewards are sufficient. except that the woman – the Sophic entity – cannot achieve it. 14 February 2015 233 . the woman – any woman – can no longer help him: the process now continues between the man and his Sophic part. The end of the woman’s relationship with the man occurs when he finally makes contact with the Sophic entity within himself. the Sacred Marriage. In other words. on through to the culmination. From this point on. They have to be: there is nothing else for her in this incarnation.

Whether it is great evil or simple stupidity. While we plunge on with our errors. But there is one very great difference.” It was and is among traditional societies a common belief that the dead remain among us. which distorts our fundamental nature or destiny through a host of temptations. you simply sign out and go home again.Endnote 2: On Death and Thereafter Ask the question: Where do we go after death? The answer is: “We do not go anywhere. incarnation immerses us in a realm of accident. there is the possibility of counterbalancing these actions through our encounters with others. we will associate with those we knew in incarnate life. This happens because of the reflexivity 234 . And what is this home like? Seen from the incarnated existence it would appear as an aristocratic idyll. Our relations with them will be the obverse of those on earth. Of course. as it were. all of which we take with us after death. the thereafter will appear little different to us from incarnate existence. and plain mistakes. as though we are suffering for the pain we inflicted on them. we must continue to endure the results of our actions in this life. delusions and regrets. In the afterworld we are not subject to accident. the impulse to idleness is a very exact memory of life before death. For these peoples incarnation is more like taking up a job of work than anything else. It will seem as though those we harmed now harm us. In an obvious way. In fact. it is not so simple. illusions. so that at the end of your shift. Seen from this perspective. a life of pure leisure. For one thing.

as well as gratitude. with the result that our actions on each other can at times produces unexpected responses. or delusion. usually with the original subjects of our actions. we are not conscious in the way that we are now of what transpires in the thereafter. In the thereafter we seek to exhaust those dispositions not discharged in our lifetime. self-pity. The bad we do does not always result in pain.of the Will. The moment of death is like a light switched off. There are two elements here that should be understood at this point. That is. so that each human is by now riven by a wide variety of often conflicting reflexes. but the principle holds true for all of our actions. an action by us – good or evil – always invites reciprocation as a condition of performing that action. but under certain conditions we have the possibility of rebalancing by means of a process to be described in a moment. First. Most humans have already undergone many incarnations and have been subjected to contingency many times over. sometimes guilt may make misfortune welcome. even the potentialities created in the Will through our own actions may be distorted by guilt. Bear in mind. Some cannot get beyond this darkness. It is a phenomenon familiar to practitioners of magic. that the range of these potentialities can be both very complex and deeply ramified. plunging us into a deep darkness: the light here being that Light of the Ego discussed earlier. mockery or anger. In this situation. We can undertake an action against another only by creating within our Will a potential that allows a similar action to be perpetrated upon us. however. Others – 235 . so that they remain ignorant of their experiences after death. The reaction to kindness can be resentment.

no punishment. Then there is a third level. that is. healing. Rather than simply rehearsing one’s justended incarnation. there is no element of desire involved. Throughout its sojourn in the thereafter. but in the thereafter no equivalent power exists. do not have a moral component. The experiences we undergo in the thereafter. the human entity is in a state of imbalance. On earth judgements can be made as a matter of prudence. simply. only an inclination to resolve the imbalance. it is possible to seek what can be called Recovery. These imbalances are experienced as a kind of itch that requires scratching. Prudence is possible because in a contingent world correction is possible. Thus in this situation the process of Recovery does not imply reconciliation or restoration. and the truth cannot be changed. curing. where the essential character of the afterworld is grasped – that it is not contingent – so that a kind of freedom becomes available. in a realm ruled solely by necessity – that what is simply is – correction is not possible: it is a realm of truth. so that all the human entities 236 . There is. quieting. There is no forgiveness. no correction. The realm of the thereafter is without spatial or temporal components. bearing as it does all the accidents of its incarnations. To describe further this process it is necessary to clarify the second element that needs to be understood. This word best conveys the subtlety of what is involved here. at whatever level.who never took the Ego presence to heart – can experience the afterworld much as they did in the ages that preceded the entry of the Ego reflection into the Soul. renovation. no agent in existence capable of judging and correcting error: every volitional being is marred either by contingency or the original reflex reaction of the Same to the Other.

phantasies. So the consequences of discharging imbalances are retained in the Will as a particular kind of impulse.that exist are gathered together there as one. no entity actual can feel these emotions: no. These separate beings are gathered much like a swarm of midges on a summer’s evening. the entities in the “universal” swarm must suffer their discharges. where they appear at the level of the imagination as dreams. much as the sound of a hammer striking a nail is only an epiphenomenon of that useful action. which will only have a reality during the next incarnation. where the human entities interact with those entities they had encountered in their most recent incarnation. regret. except that the marks of successive incarnations set human entities off from one another. music is capable of expressing the complete spectrum of 237 . horror. in effect separated as personalities. in itself of no material significance. Of course. obsessions or mental dislocations. they are as it were stored up in the Will. feelings – despite their vividness – are actually only epiphenomenon of Will reflexes. joy as the case may be. As in the more localised situation. creative ideas and images. It should be understood that emotion. pain. though sometimes also as cravings. at most twelve half-notes. This is similar to how the Egos group as though one Ego when not connected with incarnated humans. the swarming activity being driven by the impulses of the individual entities as they seek to discharge imbalances by means of contact with entities who bear complementary imbalances that they in turn seek to discharge. Despite what appears to be a rather meagre range of elements. By far the most important mode of expression of these “otherworldly” impulses is music.

not reducing it to the visual or the linguistic) that so precisely fits into our suffering of accident in our incarnations. In dance. which to some extent allows us to conveniently unburden ourselves of – to us – redundant emotions in the thereafter. those impulses surviving from previous 238 . Though founded on the pulsed communication among the predivision men (the Adam Kadmon). This is possible because our response to music. It is a miracle of providence. especially the singing of the woman (which. should at the same time permit a universal stream of – what? – music (it must be allowed autonomy. for otherwise incarnation would be utterly intolerable. Music is done. thus allowing him to begin the process of Recovery. It is very strange how what could be regarded as an incidental process. as dance or a purely musical response to song.human emotion through all ages and all cultures. it is just as often felt that this language needs to be translated in order to be understood. arises directly from the Will. For this reason music is true. the real foundation of music in the Will and its impulses is revealed. nonetheless acts to loosen men from material existence). And the effect of music is to open the incarnated human entity to the noncontingent nature of the thereafter. While it is often said that music is a language. it has been expanded during the period of sexual division to encompass what is in effect the spiritual heritage of mankind. from impulses in us that can only be balanced through Recovery – that is. In effect you transcend death and lay yourself open to the truth. Incarnation would also be meaningless. though inspired by her experience of the Sophic Heaven. Music as dance is pure performance. and that is dance. But one aspect of music is beyond translation.

One condition for this. You recover. rain and wind. some will cling to beliefs. you will see that all the imbalances of all human entities should balance out in the end. If you think about it. delusions. Even so. But we reincarnate more frequently than most realise. through the imbalances that remain in the Will from these lives. especially if closely involved with others. dryness but not food.lives. The analogy then is that you only partially recover. the dark seeks the light. of course. Recovery will become a 239 . you reach shelter where it is warm and dry. so that they can never rise to the noncontingent. the source of all these imbalances. each completely isolated in the thereafter. This is how what is called Karma operates: it is the process of Recovery. and attachments both material and personal. the wet seeks the dry. This is the only way our previous lives can be accessed by us. perhaps warmth but not rest. The Earth will shrivel as life becomes extinct and those who cannot or will not recover will abide in a nowhere state. and then you must go out again into the storm. The cold in you reaches for the warmth in the room. hunger seeks nourishment and weariness seeks rest. Music in this way opens us in the first place to our incarnation streams and secondly – through those ancient impulses – to the non-contingent fact of the thereafter and so to those other human entities beyond our most recent life and its karma. is an end to incarnation. A useful analogy for this process: Imagine a cold night. incarnated existence will end. As for those human entities united with their Egos and so beyond death. What happens to these entities? With the achievement of the Sacred Marriage and the entry of the Ego that follows.

until at last the Will is completely purified and transparent. capable now of reflecting the Perfect.continuous process. 30 March 2015 240 .

here we switch between something like immersion and separation. the need to pull away completely. They are very different experiences admittedly. this note will most likely add nothing material to what has gone before. Yet it is almost impossible to state what this wish is. it may well open up areas of speculation best left for readers to discover for themselves. Put succinctly. though a 241 . But the pressure to attempt this examination has remained very great. the pull of the Mother. Some kind of loving closeness with the mother. It has to do on one level – the level easiest to comprehend – with the relation between the mother and her child. even though the end is not as we would like – we do not become the Ego. in fact. despite my reluctance to undertake it. There we switch between the one and the many. to the point of identification? Immediately there is the feeling of entrapment. It is very strange.Endnote 3: The Mother This is the final essay. but with this difference: the pull of the Ego is real and valid. the child and his or her mother. How could such a wish be satisfied? Consider that every solution that might be proposed immediately presents a situation that is the opposite of what is proposed. But how is such a wish satisfied? By a return to the womb? But that is simply escapism: to resolve the dilemma by preceding it. yet in each case there is the pull of identification. But notice that there is an echo here of our relation to the Ego. I can never approach this subject without feeling the pull of a quite fundamental desire to find here a wish satisfied once and for all. In the first place. it is both the least relevant to the Gryphon Mystery and yet the most difficult to compose.

something like a loss of faith – the need for faith already the betrayal. Is this true? The protective Mother. This of course is not the fault of the Ego itself. Kali and Her skulls. only nutrients. but of man’s identification with the Ego. So. To the extent that this is true. From the man’s point of view. And the Goddess Herself? Patient with our faults. wanting the best for us poor deluded incarnates. The sow that eats its farrow? Hungry pig. his desire to become the Ego. for a start. We know we cannot become the Mother. then ask the question: does She know better than we do? The mother as adult. the Mother does not give us life. but the expression of a human sense of betrayal. Kali tells us that this is a lie and that the Platonic man knows this. The answer is the Ego. not possible. In the mythologies of the world. vulnerable in an adult 242 . Man discovers the Ego and finds guilt: the historical charade of the Father usurping the Mother.real desire. in fact. so why do we invent a destructive Goddess? Why do we want to be destroyed by the being that gave us life? Well. watching over us? Allow this to be true. is not real. why do we want the Mother to destroy us? Death. The truth is that the mother and the father give us life. We make the gods and goddesses. we the child. especially. to become master of reality and all the rest. Not the revenge of a spurned divinity. some of humanity’s deepest taboos counteract this attraction. nothing of the mother crosses to the child she bears. Perhaps it is best to consider the Mother from a different perspective: that of Goddess. that is. The mother is an incubator. the Goddess is sometimes presented as a devourer: let us consider this aspect first. we can assume that our ancestors also knew it to be true.

Best now to draw the distinction between the role of the Mother and that of the woman as Midwife. Actually. Aphrodite indicates transformation. Isis becoming or representing this or that other divinity. Why Aphrodite? Simple. And yet. the Mother does not do transformation. 243 . Such a long detour to find the thread I wanted. This is because the woman shields herself from her Soul’s activity by means of her Sophic Heaven – in order to limit the Ego’s presence. Aphrodite becoming Venus becoming sex. This is who the Mother is for us. The human mother might seem inadequate to this task. not birth. Diana? Diana loves. That this container is sited in the woman’s Soul explains why she has no immediate awareness of the details of the man’s experiences. In Christian terms she merely intercedes for us with the Father. hence the solicitude of the Mother. The Mother cares for you in Hell. transformation. who would you turn to? Better still: if you turned to a Goddess. It is important here to note that the woman does not act on the man in any way. So Cybele? Cybele keeps her counsel. How would it be with the old Goddess? Isis? Isis cried for her husband.world. she prepares you for it. If you could turn to an ancient Goddess. which is why she is the virgin. Allow that these names were bandied about. why would you do this? I would turn to Aphrodite. but that is what the Mother does. It can be seen from Endnote 1 above that the woman as Midwife acts as a kind of container for the man’s experiences.

Two. is this: the role of life – all life – is functional. So how could the Mother set this impulse in motion? The answer here lies in the relations between the Will and the Soul. One. The Will.The same can be said of the Mother. For our purposes here. It also differs in that it has a material substrate. The Mother can thus be seen as the instigator of this life impulse (incidentally. The question of the development of life in all its variety need not be answered here. the source of all life in this universe. only the end of life signifies). if it does. that is. What can be observed. if not. and between the Mother and the Soul. the Mother is so called because this entity introduced the life germ. It differs from the Will here in that life is not an attempt to reestablish a previous condition. on the other hand. the Soul is the Body of Form. and cannot have. but here the arena is not the Soul but the Will. though. But while this life impulse has a Will aspect. Life in a way can be seen as a single Will reflex repeated over and over. the question of the origin of life is of no importance either. here life can be viewed as a kind of wave impulse propagating through matter. any hold on the Will. good. the relationship between life and the Will is both very important and very subtle. every individual life either fits or it does not. though it will often seem to be. To start with. the Mother entity has not. Life is both one dimensional and a matter of numbers. Two points here. while the Will is the enabler. if only because the end/destiny of life is important and its development of itself does not contribute to that end. is never trapped in the material. no matter. However. the only motive potential in the 244 .

But from another perspective – from the fundamental human awareness derived from the Ego – the Mother appears as a starry firmament. What does this Godmother offer? Why. an insertion into matter that to an extent complements the Same/Will recoil from matter. but seemingly wriggles through the multi-faceted interaction between Will and Soul. the Soul pressing and the Will responding. producing new matter perhaps. as though the end already exists and simply draws everything towards it. Beauty and the Mother drawing closer through human history until the end is achieved. This is possible because the Mother knows what the end is. the interaction of the Same and Other ongoing. the simple guarantee of wholeness. But the Mother cannot simply prepare the end – the material world is contingent. A convergence could be proposed here. when the 245 . given the specific natures of the Same and the Other. This experience might resemble that granted by Beauty. the stars here like the aura that surrounds the Fairy Godmother of fairy tales. and knows this because She defined the end. full of the promise that underlies all human strivings. though it is only a reflex. Reality is a romance of Soul and Will. present to every young child. active for us with reference to the end of human life. Life has its origin in neither. the Godmother is a presence within that reality. certainly chaotic though not entirely so. This is a primitive vision. the Mother is life itself.universe. partaking of both – a single Will impulse and a single Form that blossoms like a flower. but with this exception: Beauty draws us away from brute reality. The secret of the Mother’s role here lies in the end of life. the Mother the thread that draws. a recoil. In a way. unpredictable.

Return now to the biological mother. the Mother receding into the 246 . the imperfections of this world would be completely intolerable. A good approach to this aspect is to consider how the biological mother and the Mother relate. You see now why the mother eclipses the Mother: you would pine always to return. the biological mother is like a moon that eclipses a sun. There is a personal element in our relationship with the Mother that has not yet been expressed. rather. But the opening the grandmother provides: how is that remembered? A dancer. Among other roles. You would wither and die. Yet this scenario does not get to the heart of the meaning of the Mother for us. those who do most likely put it down to shock. the dancer. Isis and Horus. Mary and Jesus. turning and turning. Are we tied to her or to the Mother? If you have had a relationship with a grandmother. That sun is the Mother – or. you could grasp something of the difference here. There is a moment upon the death of your mother when a particular vision is possible.Mother can at last present us to the final encounter with the Perfect. especially your maternal grandmother. androgynous and self-absorbed. how the Mother appears to our mundane sensibility. Most never notice it. all in white or perhaps naked. so that upon her death this sun lies revealed: a flash from which almost all will recoil. Is there such an image? The Mother and her Son. See here how two very different archetypal images intersect: the Mother with her infant son. While your mother is like an origin. the grandmother is like an opening – that is the difference between your mother and the Mother. the Mother and her dancing Son.

how the divided Adam Kadmon was seen: the Sophic mother and her infant Male counterpart. uniting the Same and the Other in their perfection. always receding even as her Son turns and turns. The first image is primordial. the Dancer turning and turning.shadows. The second image tells the future: the Mother fading because her work is done: her Son is the New Man. 25 April 2015 247 . This is the gift of the Mother to us.

you get an answer. In other words. If you asked a question. Philip Matthews Dublin 1.5.15 248 . Bonne chance. what kind of answer would you receive? Would it be true? How would you know? You could only know if you knew why you asked the question. the answer simply discloses the truth that is already in you.Final Is any of this true? Who knows? You ask a question. You see? The question you ask already contains the answer.

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