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September 1999 –
© 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.”
The Gryphon Mystery
The Spiritual Organs
The Spiritual Body
Encounter with Christ
Activating the Spiritual Organs
The Seth Meditations
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
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
Endnote 1: The Midwife – The Role of the Woman
Endnote 2: On Death and Thereafter
Endnote 3: The Mother
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
The completion of the Gryphon Mystery led on into a
long period of new insight, which took many years to
The Same and the Other – the Nature of Human Will. The seventh essay. The sixth essay. elaborates the description of reality introduced in the previous essay. Soul and Will – the Phantom of Life. On the Incarnation of the Ego. The ninth essay. 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 Endnote 1 looks back across the entire process from the perspective of the cycle of novels that constitute The Dark Liberation. 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. while the last essay. examines the two great stimuli in human life and their very different influences upon us. The last five essays introduce the main outlines of that Wisdom. Endnote 2 gives an account of the aftermath 5 . is an account of the final development of mankind. The Appendices contain further reflections on the nature and destiny of mankind in relation to the Ego. The reader should consult the novels listed in the Endnote for fuller accounts of the woman’s role than can be provided here. details the context for the creation of the Spiritual Organs and their relation to the destiny of mankind.understand. On the Division of the Human Being and the Advent of the Ego.
The motivation for bringing these disclosures and experiences to the attention of others is detailed in The Spiritual Organs. 6 .of death. 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. Endnote 3 examines the phenomenon of the Mother. Finally.
THE GRYPHON MYSTERY 7 .
8 . Rudolf Steiner The Riddle of Humanity.THE SPIRITUAL ORGANS Manifestations of life are always sevenfold.
In view of what I am presenting here. the set of images is peculiarly complete in specified ways. Almost from the beginning I recognised that many others have experienced what I experience. 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. signs that are perceptible to the spiritually advanced. The result is that many have come to believe that possession of a map of heaven is at once a passport to that region. The world is certainly overburdened by now with diagrams. which I will do below. so reporting our visions adds nothing to their assessment of us. I accept this point.To be candid. The first reason I will leave aside for the moment until I have created a context for it. I have decided to bring forward this particular set of images. we bear the signs of our spiritual state upon our being. I am not sure what kind of reception this essay will receive. 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. maps and figurations of occult and sacred symbols. In any case. I should observe that the forms of the Chakras have remained largely unchanged over the last two thousand years. The other reason is this: as you will see. and that most of them maintain silence and strive on in humility for deeper spiritual understanding. I do so for two reasons. In fact the only deviation of note from the pattern familiar today is to be 9 . Nonetheless.
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. and to subdivide the brow Chakra’s two petals into 48 ‘undulations’ each. my interest in the Chakras had been peripheral. The Chakras.found in the 6th century AD Yoga Upanishad. Years later. Towards the end of the course she led us to contact the base Chakra. I managed to create my own painting of the familiar tree of lotus flowers. 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 very surprised when the Chakra actually made its presence felt! However. going so far as to adopt the didactic superstructure developed over the centuries. 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. where the root Chakra is said to be triangular in shape. Even so. There is no doubt that the seven lotus flowers were of great significance to him. Even C. Until I perceived this aspect of Dr Steiner’s insight. done by one of her students. Leadbeater. maintained the forms in substance.W. on his own clairvoyant investigations. It was a profoundly satisfying experience. deviating only to move the second Chakra up to the spleen. that hung in the exercise room. My first experience of them came during a course of yoga I undertook with Lily Donat in London in 1977. who based his study. with truly wonderful results. and that he explored them ceaselessly. at Christmas 1985. 10 .
I write down my experiences in order that I might forget them. Only in early 1992. shapes and transforms occurred. did I begin to keep notes. my meditation began to develop in the early nineties.I became immersed in Rudolf Steiner’s works during the late 80’s. The third reason is in some ways the most important. I filled these pages with condensed accounts plus whatever images. I was content to hold them in memory. One was to make an accurate and sufficient record as soon as possible after the experience. 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. When the present series of meditations began in late 1991. thus obtaining 4-page units of writing space. concentrating upon the cross-structure of the epochs of the Earth’s evolution and the development of the human bodies or sheaths. I do this in order to forestall the modern habit of labelling the new and 11 . These private experiences ranged in a systematic way – seen retrospectively – through familiar and unfamiliar regions. Like so many. culminating in January 1996 in the series of images set out below. I have kept diaries and account books. when I realised the scale of the inner activity. I feel I should say something about the nature of the sources I am using to give this account. The handwriting is tiny – I need a glass now in order to read it. as a result of completing a project that had spanned twenty years. It began as an expediency: I jotted down abbreviated accounts of my experiences in pencil on folded sheets of unruled A4. These accounts were intended to serve three purposes. At the same time.
all abbreviations will be expanded and personal elements will be excluded unless they convey necessary information. the sacral plexus Chakra has 6. Only the relevant entries will be given. as a Diary. Thus the base Chakra has 4 petals. I am aware that these entries will appear extremely cryptic at first sight. I forget my experiences so that I do not contaminate future experience with spurious expectations derived indirectly from past experience. and the crown Chakra has 1000. Square brackets enclose explanatory notes not in the original account. 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 brow Chakra has 2. 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. the throat Chakra has 16. I now intend setting out the accounts of the Chakra meditations in a ‘raw’ state.the unknown (and the spiritual world is unknown to each of us prior to our experience of it) with preconceived concepts and names. but the commentary on the individual Chakras that follows on the Diary should help to explicate them. 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. the heart Chakra has 12.
20/1/96: Chakra III: [Chakras] 4. then intense rim dark centre: [Chakra] 12 = 4 x 3. like gas ring. 2/2/96: Chakra IV: Kundalini established in own ‘garden’ (gate): All centres contacted: Med 2: Kundalini left in place. active: separation involved in all this: [Chakras] 16. 10 closed still ( 6? ). 12. then 3 x 4 then livid: sudden : 2 very active: [Chakras] 10 + 16 quiet still. 13/2/96: Chakra VI: [Chakra] 6: counter rotation dark spheres on outer rim. the spirals] rotating: indistinct but movement: ALWAYS RETURN. 15/1/96: Chakra (II) med: (clear): Larynx connection: crown fill [sic]: gap at pineal: deep place: closed: plan constructed for reference [see below]. too soon for RS[teiner].e. dark otherwise: sudden: much unconsciousness. 9/2/96: Chakra V: [Chakra] 2 = silver ring – vibrant: base-ring around dark spaced [sic] in Heart.. 1000 open: [Images of these Chakras appear here] Kundalini hot and cold.1/1/96: Being introduced itself as ‘RUDOLF’: surprised by this. 2. 13 . had to pull myself up sharply. 11/1/96: CHAKRA med begun (I): First vision: : Latter [i. 17/2/96: Chakra VII: Prayer then [Chakra] 16.
(B) WARMTH AIR 16 = – SOUND – WATER: Chakra XII: 2= 1000 = 14 . 12 = 2 x 6 (Hex) 6 = 2 x 3 (triangle) cross = Kundalini = plant. father: 4 + 6: see all chakras N/2: i. rel[ated to] male. 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. 22/3/96: (A) Dr[eam] RS[teiner] red [as though] from wind: [I am asked] ‘how many books?’ – 12/16. 2/3/96: Chakra IX: NB – occurred during initial med: throat to eyes – chakra 2 appeared. significant: chakras may be integral.e. homo[sexual]. next throat + chakra 16 as ring with face.27/2/96: Chakra VIII: [Chakra] 10 = sphere of 10 raised faces: erotic.
The only modification is an adjustment of the root Chakra.In addition to this: you can see that on 15/1/96 I set up a ‘plan’ for reference. the compelling one for me. but it does not change the import of the image at all. I set alongside each Chakra the new image(s) as I experienced them. I drew the Chakras in ascending order in the traditional lotus form. I want to emphasise that it is this aspect which compels me to disclose these images. One was because they form a complete set. Then. this time in dream. is the encounter with the spirit who called himself ‘RUDOLF’ at the start of the sequence. Now. It is my conviction that if one is 15 . as the meditations progressed. It is not an authority to do so. nor does it underwrite my doing so. They are laid out here (see the last page of this essay) substantially as I saw them. At the beginning I said I had two reasons for deciding to communicate these new images. when I first set out to study my notes of the meditations in detail. I think you can see that this is true. and a second encounter. with Rudolf Steiner. The other reason. Believe me when I say that I only became aware that the Chakra meditations were bounded by these two encounters earlier this year. It seems to be a common factor in spiritual development that spirits – good and bad – are drawn to the opening one is creating. I first drew it thus: The modification is intuitive.
With this caution in mind. In the end. delusions about spirit beings is a graver and more frightening matter. you will have to judge their worth for yourself. I see it as a hollow building block filled with earth (green) from which two plants grow. Delusion in the matter of images is one thing. one is doubly obliged to maintain silence about the spirits one encounters. Before I undertake what I intend will be a fairly concise commentary on the images.obliged to remain silent about one’s visions. the other ‘cold’ – red and blue. In the following commentary I will detail these additions. one ‘hot’. While the colours attributed to the various images here follow the disclosures. I should indicate a certain liberty in presenting them here. You will notice that colour is an important element in the images. Pingala-Sun and Ida-Moon of Indian 16 . which form the interlacing currents. I am presenting them here in a ‘raw’ state so that no one is seduced by persuasive presentation of pretty pictures. THE KUNDALINI GARDEN This image is novel in the context of the Chakras and totally new in my experience. I have added to them in small ways in order to elucidate some of the implications apparent in the images themselves. I am prepared to submit to the impulse to make these meditations known to those they might interest.
tradition. but I am less certain of my experience of it. white This is a truly transformative image. ROOT CHAKRA – 4 petals. Best images: an egg in an eggcup. that are said to rise from Chakra to Chakra to the brow Chakra. yellow. yellow for astral. Fourfold as the four bodies of the human being – red for physical. at base of spine. Colours: Base. white for Ego. a caution repeated by most authorities on the subject. tip. Grail with stone. Much is said of the Kundalini Garden in the meditations. red. One must be careful then not to confuse the knowledge imparted in these meditations with one’s experience of the events referred to. In other words. more than I am prepared to absorb even yet. armature. blue. globe. 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. a chalice with host. But a word of caution: the rising of the Kundalini is represented by many authorities as a traumatic event. Notice how the fundamental nature of this organ is signalled in the 20/1/96 meditation by the echo set up in all 17 . a shaving mirror. blue for ether. I know important things about the Kundalini.
the other organs. The colouring is as indicated in the meditation of 3/3/96. The physical experience. Even my reception of the images has an element of confusion. There may be a link. to do with alchemy. but I am not prepared to speculate on this. 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. The arrow through the six means to point to the hexagram in the 15/1/96 entry. I have little meditational experience of this lotus and only one physical experience. by the way. which precedes the series proper. I will refer to it again at the end of this discussion. I don’t intend pursuing this matter further here – it is one aspect of the meditations that I cannot yet fathom. was one of intense joy rising from that part of my body at the sight of a 18 . between the hexagram of the Throat Chakra – the ‘mineral disposition’ – and that associated in detail with the Sacral Plexus Chakra. I feel that the gold and yellow triangles rotate against each other. below navel. excepting the organ immediately above. the 6. 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. like a roll call. SACRAL PLEXUS CHAKRA – 6 petals.
The opening of the Chakra brings all your anger and resentment to the surface. The opening of this Chakra seems also to draw a great deal of disturbance to you. It is one that abides always with you once opened. not necessarily directed at you. It seems thus linked with the Solar Plexus and Heart Chakras. I have seen this Chakra vividly a number of times. See below. It is nonetheless a deeply beautiful Chakra.group of obviously happy people in a park. SOLAR PLEXUS CHAKRA – 10 petals. It is shockingly erotic to behold. but such that you will be upset. angered and frustrated to a degree that might surprise and dismay you. 19 . here in terms of a kind of reducibility to simple pattern. This experience lasted over eighteen months for me. but suspect it is also the source of the love felt in the heart lotus. This is another fundamental organ. but it is the seat of our moral feelings even so. witnessed by the crosses I placed around the entry and by the fact that all the other organs are checked. In anger you will see the lotus – a congeries of bulbs/spheres like a blackberry – bristle with what can be best called erect nipples. pink. above the navel. A warning. I call it the lotus of wrath. Colour. red-pink. I have not investigated this yet. violet-pink.
Taken with the earlier ruling that the Kundalini 20 . the heart is both a door to the Cosmos and also the Cosmos already there. the spirit world is precisely of the form of the heart lotus. Otherwise: the Ego has its home for us in the heart. In a sense. Succinctly. behind the heart. therefore red plays a part. Conversely. Colour: the reference is to the Rosy Cross. It is in the heart that the Ego can learn about earthly life. the heart is its true image. Love pours from this lotus. 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. 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. which I colour red. if it can be brought to recognise the fact that it is immersed in this life.HEART CHAKRA – 12 petals. one I developed to its final form during a study of The Fifth Gospel. Thus I colour the lotus as green in all parts except the outer sections of the diagonals. But I have connected the form this lotus takes with another aspect of Rudolf Steiner’s description of the spiritual world. then. Neither its love nor its pain is of the Ego. but of us as living beings. the heart lotus is the image of the Macrocosm in us. It can suffer greatly too.
these rules are clear and simple. I instinctively prayed on 7/2/96 before receiving details of it. Thus the heart is crowned here. Jiddu Krishnamurti’s spiritual growth culminated in the opening of this Chakra amid very great anguish. just above the nose. 21 . is white with the points in red. THROAT CHAKRA – 16 petals. two hands holding a heart. with its twelve points. the face. It is in some ways the most highly specified of the Chakras. However. As a gas ring. You will find that you follow them in any case. But it is a difficult Chakra to experience. The heart is the principle of the circulation I have seen in this image. its horns and its arms. an extremely complex structure.should be restored to rest in its Garden. This is a complex Chakra. if you enter upon this activity with due reverence. where he felt the two arms reach up into his head to his brow. it is coloured blue and pale blue. Image it as the Claddagh ring. BROW CHAKRA – 2 petals. with its heart face. As for the horns: only recently have I seen that these horns are the equivalent of a crown.
You will notice in the full scheme that the centre 22 . but a distant. almost like a companion. It is the seat of a kind of knowledge. CROWN CHAKRA – 1000 petals. It is the easiest to open and should be opened first. This is the most traditional of the images here. Colour.Colours: the central ring is silver. Though not detailed in the 2/2/96 meditation. Its easy embrace can spell loss of consciousness. with sun and moon inscribed upon them. 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. a supportive and generous one at that. as advised by Rudolf Steiner. This lotus appeared easily several times as a flashing light. that can tempt one to the bad habit of using meditation as a sedative. sun on right and moon on left to correspond to the terminals of the Kundalini currents. But discipline is needed here. above the head. or scintillating and multi-coloured: flashes out sprays of light. very distant image of it that served as an occasion for the imparting of an important insight into this scheme. The petals are white. white. dark at centre. I feel I experienced not the Chakra itself. and certainly not its transcendent nature.
96 X I O O 6 7 O O O O O O X O 184.108.40.206 I O O X 27.96 3.96 X O X 17.2. This is a significant deviation from the traditional plan.96 23 I .3.96 20. Only by rechecking my notes did I see that it was not to be included.1.2.96 X I 2. there are two last features I would like to draw to your attention.1.3.96 I 1 2 3 4 15.2. Finally. called Sushumna.meridian.2.3.96 I 22. is absent below the brow Chakra.1. but here the Kundalini currents rise to meet the descending current from the crown.96 5 X I I X X X X 13.96 X 13. There is authority in the Indian sources for seeing the Sushumna as descending into the body. 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. The first I can best illustrate by means of the following table: Meditation Kund 11.96 O 2. rather than rising from the root Chakra as some assume.
I = defining image (the image which appears in the final chart). I did not notice the second feature until twenty months after the meditations! Learning from experience is surely a lengthy process. whose hexagram structure is echoed in aspects of the throat Chakra itself. Next the Chakra of wrath is revealed before the obscure throat Chakra. the image of the brow Chakra is repeated as the difficult throat Chakra is revealed. Now. Thus an aspect of the Kundalini Garden is revealed along with the disclosure of the image of the 6-petal Chakra(no. Notice that the Chakras are revealed in a distinct order. the chalice-like bowl and host above it. The order of disclosure is meaningful. then the first Chakra. and that some revelations have a kind of echo among other Chakras. In the last meditation the top three Chakras are linked in a composite structure. First the Kundalini. 2). then the guardian brow Chakra. The numbers in the top row represent the Chakras in ascending order. Kund = Kundalini. Can you see the throat Chakra in the base and armature? See the brow 24 . Then comes the heart Chakra after much preparation. then the hidden sacral plexus Chakra. X = details of image presented (extra details that helped define final image). Again. See how preparatory images of the heart Chakra appear as echoes of other disclosures. look at my version of the base Chakra. O = other reference to Chakra (significant references containing no images). the energies of the Chakras. the Cosmos itself. then finally the crown Chakra.
See that the heart Chakra. I believe it is these Chakras that are to be transformed into the higher natures. 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. I believe there is a great mystery in this coincidence of forms. the Chakra of the transforming Ego. as human beings. 9/9/99 25 . has already begun this process in the throat Chakra. Now notice that the sacral plexus and solar plexus Chakras are excluded from this scheme. have made these Chakras. I believe that we. Both are very active Chakras – both are living Chakras.
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. Rudolf Steiner. 27 . Egyptian Myths and Mysteries.
The nature of these experiences can be contrasted as light to dark. voice to form: that which calls to us in contrast to that which impresses us. knowledge is gained in a more piecemeal way. The second task is concerned with what is eternally present. but are apprehensive of the etheric experience because the forms discovered there are often strange. These very different spiritual experiences arise because they are received by different parts of our being. You will find that the means used to gain this new knowledge differs significantly from that used in my previous essay. Characterising these experiences as image-concept and formpresence. many details will remain hidden. with the complete spiritual beings we are to become. The primary aim of spiritual experience is to help us achieve the full unfolding of our spiritual natures. A deeper reason for this dichotomy can be discerned. as you will see.I want here to extend the scheme laid out in my last essay on the Spiritual Organs. if you remember. and then a gradual revelation of the whole spiritual world of which we are an integral part. 28 . awaiting future investigation. we can pinpoint the sources of the experiences in the astral-mental and the etheric-will respectively. The first task is concerned with the future. disclosure was by and large involuntary and complete in every instance – I mean that the images revealed were complete in themselves. There. Here. often by simply studying familiar schemes in a new light. And while an overall pattern will emerge. Our response differs too: we welcome the astral experience because of its apparent familiarity. This involves initially an awakening to our own spiritual selves. even though they might be extended or augmented at a later stage by other images.
should seem almost an obstacle to our bright future. it is an accompaniment of these ideas which we are expected to use in our encounter with the etheric-forms. there are aids that can serve us in our experience of the etheric-form world. It is also understandable that the encounter with the eternal should daunt us. our etheric will-nature offers us assistance through the means more usually called the artistic or creative power resident in each one of us. Art-work is realised through the limbs: every artist knows the phenomenon of the ‘wisdom of the hand’. The most obvious is the light of consciousness which arises in us through our experience of the astral-concepts. it is often forgotten that art is in essence an operation of the will.but which we experience in our limited being as arising solely from the past. 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. As well as this. brush-strokes. how the appropriate expressions – words. should fill us with happy anticipation. This consciousness is not merely the means whereby we have knowledge of our futureideas. It is understandable that the promise of the future – the unrealised ideas – the call to be enlarged in love. It is by means of this wisdom of the hand that the initial contact with the etheric-forms is achieved. It is the hand that must open this book. notes – flow from an active hand. Even so. In these days of excessive ‘head-work’ and the preeminence of the concept in aesthetics. draw this 29 .
Now. often laying out the circle of the houses and listing attribute after attribute. It claims to convey complete knowledge of man and the stars. complete. Constructing a natal horoscope can be an overwhelming experience. arrange this list of terms or attributes. But the images that arise through our handwork are often uncoloured and reserved. as though they have been imprinted in our minds. sometimes because they seem out of context. though they will persist under our inspection. 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. In time I came to focus on an obvious curiosity: why are some of the planets attributed to more than 30 . other times because they are incongruous in detail. Consciousness serves here by permitting an increased sensitivity to the impulses of the hand.shape. Later. detailed. * Astrology is a most complete science. 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. of astounding detail and complexity. They are also strange. The latter flash upon us. bright. what arises here is only superficially similar to our experience of the astral-ideas. For many years I was intrigued by this Zodiacal form. Then they are gone – yet we have clear memories of them. 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.
Here Rudolf Steiner brings together the numerical elements important to his 31 . I was aware of Rudolf Steiner’s schemes of 12-fold and 7-fold orders. and so on. It was a slow. 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. blind groping over a period of months. 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. light and dark. I had never seen this list in a work on astrology.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. 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. except perhaps calling one list day and the other night. which crystallised during a study of the Fifth Gospel. (I have since only seen one instance.) But despite feeling that this arrangement was of some significance I could find no way of developing it.
and a suggestive figure of the three remaining elements. a central spine of 7 nodes. physical organs 7 planets spiritual organs 4 physical elements temperaments 3 sign-modes soul-elements Finally. a cross of four elements. These are: 12 constellations senses. This was the plan: Saturn Jupiter Mars Sun Venus Merc ury Moon 32 . and also underlying the astrological plan. in the middle of a night in August 1996.teachings. I brought these various schemes together for the first time: a circle of 12 nodes.
The outcome. 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. was the recognition of the importance of the three-fold astrological sequence of Cardinal. Lay them out on the new scheme: 33 . Mutable and Fixed signs.This is the bare scheme. This new layout occupied my attention for many months and led me into pretty arcane corners. however. 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. with only the Sun out of place.
It was then that I saw the relation of this astrological scheme to the 12-point layout of the Heart Chakra.C = Cardinal M = Mutable F = Fixed This immediately suggests a new arrangement of 4fold and 3-fold elements. and the inner spine of planets repeating the seven-fold tier of Chakras or spiritual organs. At once the whole scheme came together in principle. Here the Heart Chakra mirrors exactly within the spiritual organs the external physical form – thus: 34 . 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.
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. but thankfully 35 . following on this achievement. This. then. 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. is the fundamental scheme discoverable by means of the wisdom of the hand. such communications are partial and strange.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. As you will see. Now.
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:
This in turn suggested a comprehensive dynamic, with the
heart as centre:
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:
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
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,
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
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,
which is the locus of the Ego. However. very clearly and repeatedly. and often as an eagle. This process of conscious penetration into etheric forms extends in time until it begins to encounter the willforms that underlie the Spiritual Organs themselves. Suddenly the darkness cleared and I saw the following: 40 . The pentagram appears in a number of guises. that being who becomes through spiritual development our ‘spiritual vehicle’. vulture. I had previously seen. Our understanding of this process is extended when it is realised that the lower right Mutable sign in my scheme is Gemini. as dove. which involved a feeling that a spring there had been overwound. I cannot expand upon the presence of the aspiring white dove in this vision without resort to symbolism. a pentagram imposed on the upper part of the Chakra spine and centred on the Pineal/Brow Chakra. I have found that the pentagram indicates our ‘inner being’. are working on the etheric organisation of the brain. I finally pressed into the area during a meditation. and which induced a sense of darkness as though something was being wasted.whom Rudolf Steiner calls Amshaspands. as though to signal an important achievement. One example of this occurred recently. hoping at the very least to relief the pressure there. This vehicle will bear the Christ when we invite Him to accompany us on our journey. I had a persistent discomfort in the region of the pineal gland. when it appeared as an eagle with two heads – as in the Austrian and Russian Imperial crests – distinct and persistent. One of the most memorable visitations of the latter occurred while I was writing the essay on the Spiritual Organs.
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. Only recently has a major question arisen. Through the serendipity that accompanies these experiences I found out that this juncture is called The Arch of Heaven. 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 . though perhaps I should have raised it myself before then. and the descending Stellar force that enters us through the Crown Chakra.
the organ of wrath. Even so. as the source of love in us. illustrated by her preoccupation with the question of goodness alone. I feel that the attribution of Venus to the Solar Plexus Chakra indicates the deeper nature of this organ. where the concern is with freedom. Jean Hodgson’s The Stars and the Chakras. mainly because I perceived the Solar and Lunar forces rising into the body from the earth. Ms Hodgson’s scheme pertains to the plant-world. Ms Hodgson is a person of significant spiritual authority. in fact. associations created by coinciding distinct lists. so it was necessary to give deep consideration to her scheme. in the only work I have found dealing with the relationship of the Chakras to astrology. I came to the conclusion that while the attribution of Mars to the Solar Plexus Chakra. and on the other of the Zodiacal signs. pertains to the human being. Rudolf Steiner’s account of the etheric body’s transformation through the seasons. However. with love rather than judgement. so it can be proposed 42 . Many of the attributions. have a mechanical quality.I had instinctively chosen the arrangement on the right. who builds moreover on the work of her mother. not of the winter as it would be if the left-hand list above obtained. Nonetheless. then. Mrs Grace Cooke. indicate that this is the quadrant of the summer. Furthermore. taken with my vision of the truncated angelic figure in the lower right portion of the pattern. it is not simply a matter of either/or. For my own part. on one hand of the Chakras. the attributions are those on the left. might be plausible. The right-hand list. justice is an issue with us. there was little in Ms Hodgson’s account that spoke of any original perception.
The later element. whose seven-fold scheme is quite obviously related to the life of the plant and rests on a very pure spiritual vision. If this plant form is to be examined. This exploration has been only partly achieved. Whitsuntide-Michaelmas 2000 43 . the 12-fold structure. I have said that the pattern completed here is the product of an initial spiritual revelation. but there it is evanescent and I have not had yet the occasion to experience it clearly. this is the Spiritual Science of which Dr Steiner spoke so much. or in one life-time anyway. and only then. illuminated by the penetration of a disciplined consciousness on to the ground of the etheric-form. in which the Spiritual Organs were detailed for us in the form of ideaimages. which is then. Altogether. it would be better approached through someone like Jacob Boehme. is a product of an essentially artistic impulse. together with the offerings of other. the foundations of which already exists in the writings and lectures of Rudolf Steiner.that a trace of a more ancient plant form exists in us as an inversion of the dominant human structure. It may well be part of a larger co-operative work. I find an echo in the Throat Chakra. where the force of Justice seems the Guardian of a nascent power of Love. achieved by what I have called the wisdom of the hand. too. and there is no guarantee that it will be completed by me alone. associated individuals. Such an echo can be discerned in the Solar Plexus Chakra.
The Spiritual Body 44 .
THE ENCOUNTER WITH CHRIST 45 .
In alchemy. two days later. Such a vessel is an essential instrument in the material alchemist’s laboratory. 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. In fact it is the creation of the athanor that permits the inner transformation that constitutes Rosicrucian alchemy to begin. but it is also a requirement of spiritual alchemy. 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. Then. the athanor is a vessel in which transformative processes can be conducted under controlled conditions. Now. 46 . 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. the process I was undergoing required one last step. Nonetheless. 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. the product of transformative activity. 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. like a child from the womb. the final act in the process involves the opening of one’s athanor and bringing to light. I had experienced a long and complex sequence of alchemical development over a period of years beginning in late 1991.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.
Now I appealed directly to him for help.But when I opened my athanor I found only a white plant. I had been guided during the long process by the spirit of the Polish alchemist Michael Sendivogius (see note at end of this essay). the first time I had done so. Tycho Brahe came. alone and slipping towards a frightening despair. 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. I was deeply disappointed by this. 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. I did not know what to expect. I asked in astonishment how an astronomer could help me. I felt utterly helpless then. 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. I promptly asked for Christ. These events occurred in early April 1994 while I was living in Brighton in Sussex. but my wish was for some kind of final thing that would signal the completion of what had become an exhausting experience. the burden of which indicated the sloughing off a body or sheath characterised as female and the acceptance of a condition called Kingship. Then I was numb with doubt and despair: I had reached the limit of my own understanding. During the following fortnight I had a series of dreams. This judgement only deepened my sense of loss. I prayed for a new guide. Then came the 47 . He told me to seek Christ as my guide. He promptly told me to return the plant to the athanor because it was immature.
00pm on 6 May 1994. one because so powerful and all-embracing of our faculties: feeling. It happened without any deliberate preparation. 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. is within each one of us at all times. I realised. otherwise economical with words: not thru’ impatience or condescension): told me my suffering coming to an end: I constructed a boat. and the experience is that of a NOTHING. this nothingness is not necessarily dark. will. empty.’ This means that with the failure of understanding. a significance I don’t 48 .’ This being. it seemed then to me to be bright.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. intellect. beyond the sublime.’ Here I entered my SELF. However. ‘like cool water in the sense of volume (not space but something entered into.’ The first encounter with Christ occurred at about 10. usu[ally] answers with “yes”. our experiences are like experiences of nothingness. silence for “no”. though I had lain down as though to think. 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. Then. dry. as into a pool of clear water). which I described as ‘sudden. finally. I broke through and could report a ‘vision so clear that nothing can be seen at last.
On one hand. had ended with the discovery of the immature plant in my athanor. I was perplexed after this event. and was merely shown image in more detail: didn’t understand any of them (recording them here. Perhaps Christ is a symbol. What confused me initially was my failure to understand that two processes were occurring simultaneously. label etc for a power in each of us. as with the rest of this journal. Christ is now within. But the merger caps the faint worry I feel that Christ should be my guide. Anyway. On 27 June I finally grasped something of what was occurring. which had begun in October 1991. though centre proved to be a hole in a saucerlike piece of white metal. Underway: shown some images 1) of two horses 2) cat chasing bird 3) flower: asked for explanation of one. in case I understand them better in the future). 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. or like [a] guardian angel. While I had dreams that were obviously portentous. the spiritual experience left me 49 . I also had bouts of extreme dejection and loss of faith.understand. Felt irritable after merger. the imagery derived from alchemy continued to pervade my dreams in the form of an association of a male-female polarity with water. so impatient and perhaps less attentive than I ought to images than I should[sic]. The effect of the Christ merger was like a weak power of restraint.’ And though the alchemical process.
I would not usually do this. which occurred on 3 August 1994. I see they are two lions and that they are very friendly towards me. These I came to understand were the two waters of alchemy. But I go forward in friendship and pat them. 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. There is usually a break in my spiritual activity during July. which rises steadily towards the soul – the mobile light – in order to unite with it to produce the one light. Then I 50 . The other process appeared as a preoccupation with two lights. They move apart – as though uncoiling from around each other.’ You can readily understand how a soul threatened by spiritual restraint on one side might be tempted to flee to a spurious material freedom.prey to more worldly temptations. known as ‘The Child. Here Christ is the fixed light. (3) by buying my commitment. I do not trust free-form phantasy. witnessed in the dreams as various female figures who sought to draw me back by (1) inciting my vanity. This time I initiated the encounter by deliberately entering into a phantasy state. the fixed water and the mobile water. but in this case it must have been a matter of feeling drawn to do it. which would prove in time to be a greater entrapment. (2) by entangling me in possessions. They accompany me along the path I go. 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. one on either side of me.
Then a 51 . Entering it is like entering a yellow flower. either borne by an eagle or possessing wings myself. but I declared my love for Him and willingly embraced the dark presence. Now I called on Christ to ask him about the shadow. nose like that of a gryphon-eagle. very pronounced. I sleep during the long flight. which has a small extensible [recte: extended] cross-like structure to rest my arms on. that this shadow-like being had to do with a kind of death for me. I rise up to a kind of corner where sits an old man. I approach him and he becomes a serpent. but noble. I come to a gigantic wall or door with a cross-like hole in it.suddenly fly up and lie along a pole – like a witch’s broom. Then I saw yellow eyes. beloved. then shocked to the core. I was startled. One. At this point I realised two things. yellow eyes. I asked Christ to show himself to me. I realised now that his appearance really would terrify me. and two. The cross-like pole is inserted here and turned. At once I am whooshed up in the air. I go up to the serpent – I am not afraid of it – and enter it. Then I saw his head. incomprehensible. I find I can direct the flight – as I strive to control all the activities in the phantasy. I had been deeply preoccupied since the initial Christ-encounter with the fact that Christ had appeared to me as a shadow. so that a way opens and lets me in. I was frightened of what was coming. 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.
The only piece of specific lore that has survived tells us that the Gryphon guarded the treasure of the Hyperboreans. then brilliant white light peeks over the edge of the horizon. but I cannot get to the light. I push on. nor do we know what the ancients understood or believed about the figure. Between the time of this experience and my departure from Brighton in early September 1994. I go towards it. is also the source of the Hebrew word Cherub.moon-like orb rises from the horizon beyond. no matter how far or how fast I travel. Later the Greeks and contemporaneous Middle East civilisations placed the Gryphon in the company of the Sphinx in their temples. so that only a lustrous glow remains. while preparing this account I have come to see that the images shown to me during the first encounter – the two animals (horses). k’rub. The Assyrian name of the Gryphon. but what looks like vegetation blocks the light. the flying pole and key. and for this reason they are now considered as guardians of treasure and of secret things. the old man and the serpent – when combined with the features Christ had revealed to me suggested an ancient composite figure. No reason for this grouping has ever been found. Under the 52 . the flower – were themselves simply an early attempt to communicate this symbolic form. the cat and bird. the eagle. As well as this. as the unifying image-expression of the whole experience. the GRYPHON. The Gryphon (also spelled Griffin or Grifon) is first attested in ancient Persia. though it might be older than this. sometimes seeing a bright yellow complex structure. I slowly came to see that the elements of the phantasy – the lions.
usually an eagle’s. which moved me deeper into more and more arcane aspects of the Christ-encounter. either winged or wingless. I had brought some beech-nuts with me from a particularly fine tree in Preston Park in Brighton. I will leave these disclosures to speak for themselves. The immediate aftermath of the Christ encounters was the beginning of a new process of complex meditations and rituals. Serpent tail. Once 53 . I model it as follows: Lion’s body. These pictures will give you a good idea of what the Gryphon looks like.inspiration of Dante. only pointing out that much lies below the surface of what is apparent here. and a bird’s head. The Gryphon has a lion’s body. Eagle’s head. the Gryphon came to symbolise Jesus Christ as a being both divine and human. Eagle’s wings. A rod surmounted by an X cross in its right paw.
when. lasting into the following summer. 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’. but led on swiftly within two days to a new crisis of vision. the Mystery of you. This implies a consanguinity and a karmic relationship. lamenting the continuing restriction upon me. To begin to know Christ is to begin to know yourself. It is a task that still awaits us in the future: to know Christ. did the Christ not 54 . If it is a long and arduous process. but I can indicate a number of experiences that are relevant here. The tree grew to full height in four days. Then began a long series of meditations. that the Mystery of Christ is the Mystery of me. where I found myself crying votive tears before the ‘veil’. to know ourselves individually. 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. calling upon Christ in a start of frightful loneliness during a very deep meditation. The first was the realisation that Christ and I are close in the way that brothers can be. the Mystery of all mankind individually. 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. a Mystery hardly at all plumbed yet. The second came shortly after Christmas in 1994. I saw his ‘light lustrous on his shoulders and arms.settled in Dublin I was moved to undertake a spiritual planting of one of the nuts in October 1994. that is because we are a profound Mystery.
are intended as a kind of plan or map of the nature of Christ. went through 56 editions in all the major European languages over the following 200 years. The imagery presented on three occasions. Christ appeared directly to me as a shadow-like presence. His best known work.incarnate in a man? While it is true that Christ did incarnate in a man. during the two encounters and in the intervening phantasy. for that is how an etheric being would appear to us. published anonymously in 1604. 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. A New Light (Novum lumen chymicum). It would therefore be impossible for us to comprehend Christ with our senses or by means of knowledge derived directly from our senses. He did not incarnate as a man. 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. Note: Michael Sendivogius(1556-1636) is little known today. his once high reputation having been besmirched by accusations of plagiarism and theft of the alchemical secrets of others. There is evidence that he was closely 55 . Thus Christ even now remains at a remove from the human plane of experience. the physical-sensuous plane.
6 November 2000 56 . his continued anonymity despite pressures to the contrary. the simplicity of his life. Certainly.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 .
It is important to remember that while we should be fully conscious of any given spiritual experience. there comes a time. The process of activating the spiritual organs began in March 1997. Again. This limitation serves to prevent us from imposing ready-made labels on what are in fact creative events. until August 1998. In any case. the work on the essays formed part of the process – more. I was completely unaware that such a process was in train at the time and had no reason to expect it to happen. when an impulse sets us to collate our experiences and to construct. Such distance in time is needed not only in order to see the wider picture. over two years after I experienced them. I did not collate the events I call the Chakra Meditations. as you will see. a context that permits us a wider understanding of what we are undergoing. was not gathered for another year. the material for the second essay. narrated in the essay The Spiritual Organs. In fact. always. it is not necessary – or desirable – to be fully conscious of the wider context for that experience. I will not be surprised to discover that the work of preparing and writing this essay is itself part of the process. but also to weaken the impulse to subordinate these experiences to already formed opinions and prejudices. exactly a year after the Chakra Meditations had 58 . Thus. The Spiritual Body. fully three years after the events occurred. 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. by careful scrutiny and cross reference of our experiences.
The method I will use here differs from that of the earlier essay. is detailed in The Spiritual Organs. I will attempt to organise the images and inter-relate them 59 . 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. I think. However. which occurred over a period of twenty months to late 1998. Afterwards. so I intend here concentrating on the main disclosures to do with the sequence of activation of the organs and the associated events. I will only quote directly from my journal where it seems to be required. and the second part. an indication. otherwise I will initially concentrate on the images and related events. The process is extremely complex in detail. to do with the opening of the organs. This process runs like a thread through a larger body of spiritual experience. I propose now to lay out this sequence here at the beginning. to do with the activation of the organs.ended. will be detailed below. it has been possible to construct a plan of the process that shows the overall sequence of events in relation to the spiritual organs. I will assume some familiarity with the organs in the reader.
On the first of May I understood that the Root organ and the Brow organ are always open. Then. I resist the impulse to search for this treasure. But I saw love then. 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. and buy an extremely expensive ground 60 .meaningfully. I saw that the Root organ as a ‘plant that grows without growing’. The Root organ is a kind of animal while the Brow organ is simply there in its beingness. On March 14th the process itself began with the opening of the Solar Plexus organ amid deep anger. I attend a wedding where everybody is dressed in white. I dreamed that I discovered a bag of white powder hidden in a cave. I dreamed that I found clues to the whereabouts of treasure. I emphasise again that what I have to show here is not by any means the final word in these matters. A week later. I felt that at last I had found the ELIXIR and learned that I need no longer conceptualise my experiences. and the Brow organ as like a ‘bird that flies without flying’. though the basic process undergone is the same for us all. on the 14th. and wake up with a feeling of great joy and a sense of PURITY. In an associated dream later that night. the Root organ from childhood and the Brow organ from the eighth or ninth year. which I then had to smuggle away past guards. 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. as its counterpart.
61 . In June I undertake a meditation on the Chalice and Host. I understood then that WILL is the ‘material spirit’ in us. We all travel to this wedding by boat. on the 20th. My heart throbbed alarmingly and I see the image of an eye three times: . On the 16th. 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. I suspect then that there is a connection between the images imparted in the Christ Meditation (see The Encounter with Christ. On 18th June the Heart organ activates. which works ‘perfectly’. It brings pain if the etheric does not (cannot) intervene at the behest of thought. our knowledge of the Spirit. then the Root organ expands to the Sacral Plexus organ. This occurred quite suddenly. In a meditation on the 18th May I see the Crown. and a few days later I resume an earlier form of meditation based on the physical body.powder – garlic-like – to take with me to the wedding. Brow and Throat organs in the Root organ. Two days later. Anger is a knot of will and thought at odds – a failure to understand. drawing energy through the feet and raising it in stages up to the Crown organ. the Solar Plexus organ and the Heart organ. 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. 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’. ante) and those disclosed in the Chakra Meditations and also the images revealed in the process being narrated here. The plant image disclosed during the same meditation indicates the spiritual realm.
Once in place. Then on the 2nd of July I understand finally that will has no history. seeing a street bathed in a golden light. I find myself contemplating the green of plants for hours afterwards. Within this plan there is a foursquare array of Fire at top right. This signals the beginning of a very complex stage. 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’. and discover on the 30th that I have ‘lost contact with the world’. very painful. that it is not effort but more like ‘growing wings’. Air at the right shoulder and Earth at the left shoulder. On the 26th of July I achieve consciousness in the dream-world. A week later I envision the Spiritual Body like this: 62 . with Fire at the brow. Air at top left. Then on the 31st in conscious sleep I construct a set of wards within myself to a definite plan. 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. On 23rd November I experience ‘separation from the Mother’.On the 28th I see that the will is distinct from the physical activity it inaugurates. This insight results in a thrumming activity in the Sacral Plexus and Solar Plexus organs. Water at the navel. December brings the culmination of this stage. On the th 4 I reach the Crown spiritual organ at last. which upsets and frightens me. Water at bottom left and Earth at bottom right. I see light flowing up and down from the heart centre towards brow and navel.
I have previously referred to this image in the essay The Spiritual Body. I see the Solar Plexus organ as a harp. with the ‘hands’ pointing towards 4 and 5. In the context of the process I am narrating here. I understand that a level of harmonisation has been reached. and that the forces of love and ire have been balanced in the Solar Plexus organ. 63 . 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. The meditation induced great anguish: there was real contact with the spirit on this occasion. where I see the Brow organ surrounded by the Pentagram and brilliantly lit. I understand that the cosmic being that I am witnessing here was born from ‘union with’ the Sacral Plexus organ. On the following day I see the heart organ as a clock. that the Heart organ has a relation to the process of activation indicated by the truncated angel-figure in the scheme above.
Much of this energy is directed into paintings and drawings of the spiritual organs. The Heart organ animates.In January 1998 there are a series of experiences. Nonetheless I do witness a significant movement from the Solar Plexus organ to the Heart organ. after months of work. but not to my satisfaction. 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. at the Sacral Plexus organ. 64 . I have a very powerful emotional reaction to this event on the following day. which in turn draw alchemical and Kabbalistic elements into my pictures. On the 21st I meditate on the sun and moon in Leo and Cancer. so much so that it begins to spill over into my everyday life. Finally. Then on the 23rd I see the Phoenix at the Brow organ and below it. I experience a huge outpouring of what I understand to be a ‘Karmic eroticism’ focused between the Brow and Sacral Plexus organs. later I see the Brow organ animated and the Pentagram takes on the form of an eagle or a hawk. 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. the required separation within me is achieved on February 6th. there is its egg. After this I find my whole being animated during meditations on the spiritual organs. The following day I see a triple sun in connection with the eagle/hawk.
On 3rd March the Root organ became very active. On the way I found an iron horseshoe. In early May I undertook what turned out to be a twenty-mile walk to Tara along the back roads of County Meath. with figures of divine beings superimposed in black and white on this world. Nonetheless. necessary because what is being achieved here lies beyond ordinary perception. At the Brow organ a window with a coloured world beyond appears. My reactions at times were so strong that the spiritual organs themselves were affected. with many dreams. it must open now at a new stage or level. which surprises me. the inner activity continued. I saw a strange image then: On the 10th the Root organ was again very active. perhaps by a flow down from the Brow organ above. I discovered that the metal set up a connection between the 65 . On one occasion the Heart organ was ‘sore’ for three days. In a dream on the 12th I inscribe a stone with an emblem of the Trinity at a vaguely unsettling religious ceremony. rising like a ‘fountainous plant’. I learn that though the Throat organ has been open since childhood (speech). I understood that this ritual means the end of a stage of ‘necessary phantasy’. a strong feeling of projected love accompanying this experience. and the Brow organ opened like a white egg with wings. But at the Crown organ I experience a note of sadness. I open all the spiritual organs on the 21st of March.The spiritual animation in me generated an intolerance of noise and interference of any kind. The months following were a period of consolidation.
I asked spontaneously to see the Moon in day. the Sacral Plexus organ as the nerves. it thrusts its wings through the shell of the Egg. I see the Egg in the Brow organ and set to growing the chick I know is within it. By this I understood that dreams must be brought into day.Throat organ and the Solar Plexus organ. During the following days the process completes. 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’. not consciousness introduced into dreams. and the Crown organ as thought. Thus dreams must be brought into consciousness. the Heart organ as blood. during meditation I see the Brow organ as the senses. 66 . This was followed soon after by a meditation in which I saw how one could contact all the water of the world at once. Grown. the Throat organ as breath. thus extending the active flow another stage. then its feet. not vice versa. and saw the Pentagram very clearly as a result. until I see the Pentagram transformed thus: The Spiritual Being is born. on the 24th. Then in early June the ability to be conscious in dreams was extended. From this I understood that all the spiritual organs were now connected and active. the Solar Plexus organ as metabolism. then its head. the Root organ as will. On the 22nd of June the whole process begins its culmination. from the Brow organ down to the Throat organ. Finally.
I could see Dr Steiner sitting at a plain kitchen table with three women. I went out of the house. modelled thus: I found the whole experience of this meditation extremely disquieting. I found myself in a small clinic run by Rudolf Steiner. so that Will is the ‘Dark Sun’. In the dream. so I decided I would go away and resolve my problem myself. seated around the table before him. who sought to be healed. 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’. until it reappeared in a momentous dream on 23rd July 1998.The full implication of this process only becomes clear a month later. as though the knowledge it contained was either frighteningly profound or dangerously deluded. I felt that these women had more need of Dr Steiner’s attention than I did. I was determined at this point to leave the whole scheme in the realm of speculation. looking for advice about the scheme. except that I suddenly saw Fire as light(Air) entering the Dark(Earth) and Water as light(Air) escaping the Dark(Earth). 67 . to be followed by a woman who told me that Rudolf Steiner had just died. This idea could have been dismissed as a piece of speculation.
I can point to no one reason for doing this. On the 18th. 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. but my response to it – my fear of it – coupled with what I knew to be the uncertain significance of the dream. a gold radiance (sunlight from the 68 .It was at this stage that I began the work of collating and studying the cycle of the Chakra Meditations of early 1996. except the Throat organ. 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. 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. then the Sacral Plexus organ appears as . the process of activating the spiritual organs continued on to its climax. Later that day the Throat organ is imaged as two white cocks – this very clearly seen: the Throat organ was finally active. There was now to follow a series of significant meditations in which the organs were revealed in a number of forms. I decided then that I had at last entered upon my own Work. I see the Brow organ once again as a Pentagram. and accept responsibility for the spiritual Work I was about to begin in disclosing the matter of the Spiritual Organs to others. I would accept responsibility for the burden of the Black Sun meditation. Even so. 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. On the 5th August I was able to activate all the spiritual organs.
On the following day I activate each of the organs in turn. the spar as the Sword. 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> . I understand that I must undertake this meditation two more times. which I connect at once with the ship I constructed during the Christ meditation in 1994. the sail as the Pentacle. I could clearly see faces in the yellow flower. on 3rd September I see an image of a ship imposed on the top four organs. viz. then bring the Moon down to the Root organ. and as . the whole process is rehearsed in one great meditation. I remember that we have 69 . a yellow flower from the Root organ below.Solar Plexus organ above). I see a grainy blue light at the Heart organ during this descent.all about fructifying egg: feeling of love after: Next. On the 4th I see the elements of this ship as the four magical weapons. Then on 22nd August 1998. the mast as the Spear. I raise the Sun to the Brow organ. and the hull as the Cup.
Solar Plexus organ). I raised the Sun-power and then brought the Moon-power down to the Root organ. I suddenly see a white flower opening (a lily or a lotus) on the surface of water. At the Sacral Plexus organ heat gathered like a ball extending to the diaphragm. I understand that I am looking at the Ego (Heart organ) in my Soul (astral . available to me if required as protection. next transforms etheric <Chk 6>. The second meditation on the 8th September was influenced by a wetting I received that morning. astral <Chk 3> to Ego/spirit <Chk 4> <full elaboration of form seen here <Zod[iac]>[>]: then Spirit transforms astral Chk 5. Finally. On the 12th I raised the Sun as previously but as the Moon-power descends from the Heart organ to the Solar Plexus organ. then the image of the Solar Plexus organ leaped at me as I descended towards it. It coincided with two 70 . with a new cycle beginning within a matter of days. I feel Rudolf Steiner’s grace nearby. Nonetheless. Then I watch the flower rise up to the Throat organ. fugitive thoughts between the Throat and Heart organs. This marked the end of the process. then physic[al] Chk 7 – then returning to the stars. There was perturbation of various kinds during the descent. 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>. which left my body stiff.priesthood in our own spiritual powers.
Strangely. He was dressed in a formal suit.related significant events. Coincidentally or otherwise. Then on the 7th October. the night after the final vision of the active spiritual organs. I again dreamed of Rudolf Steiner’s death. For one thing. all female. Remember that I was not aware that this process was in train during this period. the group I attended had – for the first few months – three members. if only because much 71 . I had long planned to join the Anthroposophical Society. ** 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. Rudolf Steiner had three female companions in the dream and they took me to a small café afterwards. and seemed a very large man with a deep chest. as though the shins had been broken or sections of them removed. there were depressions in the trouser legs. A young female mourner unrolled the sheet for me. I cannot. By the end of September I had made arrangements to attend my first branch meeting on 12th October. but had difficulty contacting a representative in Ireland. where Dr Steiner was laid out in a winding sheet. but I was very aware of the continuity from my dreams of Rudolf Steiner to this anthroposophical reality. especially as a small detail in the second dream was carried over prophetically into that reality. 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. I was unaware of the spiritual organ process under way within me.
And you will find that as you embark on this task that willing helpers will come. both spiritual and incarnate. also to the Brow organ. 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. The Spiritual Body. Then the Moon force is raised in its Kundalini channel. because this process of activation is a process above all of love. but to stimulate in the reader this very process itself. that of the Sun and that of the Moon. Another reason is this: I wrote and published the first essay. and love always calls to love and love always answers. I communicate these events not simply to add to a body of knowledge about spiritual matters. Speculation in this circumstance is a waste of time. with their images and metaphors. The second essay.of the actual activity of the spiritual organs remains hidden from all but the most developed seer. Now. The Spiritual Organs. that you will feel the impulse to dedicate yourself to the task of activating the spiritual organs within yourself. It is my hope that the act of reading these pages. to guide and support you. In our Garden – the Earth – move two forces. will actually trigger the process in some of you. 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 this essay follow because I discovered that disclosure continued after the Chakra Meditations. The process of activation is described very succinctly in the notes of the 22nd August 1998 meditation. The Sun force is raised up through the organs by means of the coils of the Kundalini to the Brow organ.
73 . as it were. This is in one way only a symbolic act. where it is incubated. But this time the sequence will. figured for me as a hawk or an eagle. This exercise may be undertaken many times. Once open. Now begins the crucial stage of the process. but in another it indicates a wish. This egg is then raised up through the organs to the Throat organ. The combined effect of the Sun and Moon forces on the Brow organ will open the Arch of Heaven. It is a message only. which allows the Stellar force to descend from the Crown organ. both coiling about it. It has been shown that the organs open in a specific sequence (see The Spiritual Organs). Now you will find your spiritual exercises changing as the organs themselves come to direct your activity. by the Moon force message. Here the fertilisation occurs. again in a specific sequence. called down. I think.Crown organ. Even so. you will feel their presence to a greater or lesser degree depending on your karma and destiny. but only reports from others will confirm or contradict this. The Stellar force is embraced by the Sun and Moon forces. the core activity will occur. In time it hatches in the Brow organ to produce a spiritual being. and associated acts – of purification – may need to be performed. The image is of an egg fertilised by a stellar sperm. Then the Moon force is taken back down through the organs and returned to the Garden. I would like to conclude this essay by looking more closely at two aspects of the process. not an action in itself. vary from person to person. The organs will then begin to activate. before the organs begin to stir. thus creating a channel for it to descend directly down to the Root organ.
the light there.1. 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). these two organs must undergo change. 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. Likewise. 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. After the encounters with Christ in 1994. but for different reasons. the composition resembling the design of the Claddagh ring.) The experience of the sixth Seth meditation. aided it would seem by iron forces. 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. (The gift of Seth is the vision of Osiris. led me 74 . on 21st December 1994. Initially I saw the Throat organ as a blue ring. then later saw it as two interlaced triangles with an orb at each angle. I can now elaborate further on these transformations. I first saw the Sacral Plexus organ as composed of two sets of three moon-like orbs in counter-rotation. later I saw it open like a horseshoe with a medallion attached. Now in the process of activation. I performed a series of fourteen spiritual exercises I call the Seth Meditations. who is ‘the face of Christ.
These forces achieve a balance. In the centre two green shoots rose. Returning now to the activation process. Then ‘clearly’ the Pentagram appeared.’ But it was not. The seventh Seth meditation on 24th December concerned an encounter with ‘The Triple Mystery’. The form had such a presence that I found it both unnecessary and impossible to comment on the experience. but weighing down rather than rising. ‘the dark comprehending the light – the Pentagram – shining forth in greatest darkness. that the expected Pentagram appeared. is introduced by an image of the pentagram at the Brow organ. so that in the centre a plant seemed to grow. after which the Sacral Plexus organ is shown as a yellow flower 75 . On the left a ‘dark’ down-poured. It was only with the final Seth meditation. witnessed on 18th August 1998. This time. figured to me as a Fire rising on the left and a ‘drawing silent cold’ descending on the right. however. 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. on 6th July 1995. pearly in colour. with yellow light descending onto them. I quote from my journal. as follows: The rays are bright and the figure is felt to be ‘silent and modest’. where ‘the dark’ is surrounded above and below. the Fire element was experienced on the right side.
The correlation between the elements of the Seth meditations and the content of the 18th August meditation is indubitable. The structure of the Root organ resembles that of the Chalice and Host gifted to me by Christ. A plant grows from the Root organ which is instrumental in transforming other organs. who is the spiritual Son. which occurred a few days previously on 12th August. I wrote above that first the Sun power and then the Moon power are raised to the Brow organ.rising from the Root organ. The Brow organ plays an important part in the transformation of the Sacral Plexus organ. where it appears in the form of a plant with twelve white flowers. I accept the impulse that brought me to describe this part of the process in that way. thus initiating the beginning of the descent of the Stellar force so crucial to the whole process. and as a golden radiance descending from the Solar Plexus organ. or hawk. too. while the Pentagram figures the boat-vehicle which bears both me and Christ in company. Notice. 2. that the Root organ prefigures the transformation of the Throat organ. dove. The Brow organ is repeatedly figured as the abode of the spiritual being. Both the Root organ and the Brow organ have a connection with the Christ meditations. but I have not experienced 76 . as phoenix. figured variously as Pentagram. is also important. The question of the role of the assistant Sun and Moon powers is a vexed one. Then both the Sun and Moon powers create the channel down which the Stellar force descends to the Root organ. after which the Moon-power rises like a message (prayer) to the Crown organ. eagle. the source of the plant-element. But see also that the Root organ. and indicates something of the complexity of the process.
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. In the eighth meditation the Sun power manifests on the right and the Moon power appears as a glowing pearl on the left. However. But as a response there is first a zig-zag counter-motion upwards 77 . becoming progressively heavier. In the next two meditations both powers rise as flames of one kind or another. I think now that the series of fourteen meditation I call the Seth Meditations may provide some pretty solid clues. on the left and right hands and on the centre as a line down my body. appears on the left. while the Moon power. 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. 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. The initial meditations concern the growth of a plant in the centre. while a variety of associated phenomena appear in the centre. 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 meditations involved a three-fold focus. appears on the right. while the Sun and Moon powers spiral about it. figured in the final meditation as the Pentagram. Then in the eleventh and twelfth meditation both the powers press down. the powers flowed as follows: The Sun power.this for myself. figured as water or cold. the Sun power ascending. It helps prepare us for the process only. ‘the face of Christ’. Now. Schematically. figured mostly as fire. the Moon power descending.
the pressure is at first downwards on left and right. adjusting their valency as specific stages of the process require. There is another way of approaching this question. with the Sun force serving to facilitate the operation of the Moon force. In the first part. there is a countervailing rotation of the Sun and Moon powers. The early Seth meditations indicate that they interact in complex ways. 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.in the eleventh meditation and then a deliberate pushing up by me in the twelfth. figured as a fountain that is also a plant. I must admit that I had previously approached this issue from the perspective of the traditional account of the rise of the Kundalini. But then the Pentagram suddenly appears as the culmination of this process. rising together at first. with a yellow light descending on a young plant in the centre. prompted by the appearance of the coiled powers in the ‘Kundalini Garden’ in the first Chakra meditation. that is. It is clear that they are more than blind forces shooting up and down a Kundalini circuit. it is seen in the context of the astral forces. Then in the second part. there acting in concert. here complimenting one another. that they are in fact participants in the whole mysterious process. In the thirteenth. In the final meditation. up to the seventh meditation. It can be seen that the Seth meditations fall into two parts. the two powers act in unison. all three foci unite in a great upwards surge. In Indian tradition the Kundalini is conceived as a ‘serpent’ power. then both pressing down with increasing weight until the Pentagram appears. the second last meditation. and 78 .
because the plant form is separated completely from the natural environment. though with one very important difference. Why such a radical difference? It is evident that Indian seers came to witness the Kundalini in their souls. The human being can be broadly characterised as a plant turned on its head. part of a wider tendency resulting from the descent of the Ego into the Soul. the Sun force first rises from the earth – the Garden – in order to provide the means to draw up the Moon force. In this epoch plants are basically an earth element (crystal) disposed by Moon forces. but it is a hidden plant activity. That the Moon force is then able to rise further. Thus they saw the Kundalini in a soul-guise. This is most evident in the disposition of the sexual organs.its rising up is regarded as a kind of autonomous animal motion. But in the meditations being narrated here. But in the Kundalini. The Seth meditations describe the process of raising the Sun power and its blossoming in the Brow organ as the Pentagram. to the Crown organ is evidenced in the phenomena accompanying the activation of 79 . However. a reflection of a reality rather than the reality itself. this central force has all the appearances and behaviour of plantlife. like a prayer. The Kundalini is a plant-like activity. But the Kundalini retains the original plant orientation within us. fertilisation. where the Moon power ascends by a kind of stacking up of earth crystals until it encounters a descending Sun force. and ultimately the seed that will prolong the plant activity beyond one generation. The interaction of these forces then produce the flower. a plant with reversed orientation. there are features of the Kundalini that would act to reinforce this error. autonomous in the sense of being independent of its environment.
It is evident. But what does all this signify? Well. to start with.that organ on 4th December 1997. and that it serves a definite purpose of some significance to each individual human being. it is clear the activation of the Organs requires the assistance of Christ. Considering the Kundalini in this way also explains why much of the birthing activity occurs in the upper organs. the Throat and Brow organ. Brow and Crown organs. incubates in the Throat organ and is birthed in the Brow organ. A being is to be born in each of us. even at this stage of the investigation. a spiritual being of vast significance to the destiny of mankind. that the Spiritual Organs constitute an autonomous system within each one of us. the root of this Spiritual Tree that informs our whole incarnate being. that it changes over time. of crucial importance to us as incarnated human beings. where I spend hours afterwards gazing at green plants. Now this structure can be seen truly to be a Seed organ which. It can be inferred that it is a developing system. when fertilised by the Stellar sperm descending the activated Kundalini channel from the Crown organ. It is a real process. it is a process of preparation. In other words. Each 80 . and the transformations are genuine changes in our spiritual being. 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. The Root organ so-called is precisely that. the Throat. while the Spiritual Organs exist and have a definite purpose. I indicated in The Spiritual Organs that the structure of the Root organ contains in compressed form the three upper organs.
that lead to paranoia. an immature Ego let loose in this world. There is a proper way of doing this. the direct experience of the Ego is just as frightening. cold and isolated. The Ego enters a hell of fire on earth. we become the stasis of crystal in heaven. From the perspective of the Ego. otherness and. It requires only a moment’s dedication to begin this process and 81 . ignorance. and quite deluded dogmatism or righteousness. this earthly world and its creatures is a place of profound confusion. both materialistic and magical ways. but be reassured – there is a proper way available to all. One of the clearest examples of such impropriety is Adolf Hitler. When you are horribly lonely. From an earthly perspective. The process of activating the Spiritual organs is a preparation for the birthing of the Ego in us. The entry of the Heart organ into the Throat organ is this process. which we undertake with the help of Christ and other assisting spirits. The Ego has been descending in stages towards this physical plane. But it is a very dangerous process.individual human being has an Ego. There are also improper ways of doing it. megalomania. This Ego is related to the incarnated living person through the soul. be sure your have touched your Ego briefly – for as long as you can bear it. There will be many more like him in future centuries. For the incarnated person. most of all. the Ego is both an almighty god and a tiny suckling babe. both for the incarnated person and for the spiritual being itself. estranged. which is in a way the Ego’s ‘window’ on the physical world. a source of never-before experienced strangeness. and is now at the point of taking control of the soul and its forces.
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 .
one that would involve ‘virgin water / light: pristine’. I set out to paint a simple geometric work.On Michaelmas Day 1994. which is on the cover of my copy of The Chymical Wedding. harvested from an exceptionally fine tree in Preston Park. I was aware then that this event signalled the beginning of a new spiritual task. and one each in the centre of the palms of my left and right hands. so that all the disclosures had their source in this ritual. 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 thought at first that the motivation to paint this picture lay in the geometric nicety that the pattern expresses. The ritual involved placing one nut on the tip of my extended tongue. shortly before the Seth Meditations began. 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. in essence a vesica balanced on an associated crescent. I had brought three beechnuts with me from Brighton.
Something of the purpose and meaning of the meditations has been discussed in Activating the Spiritual Organs. On 14th October I clearly saw the seeds as though grown to full height. The ritual produced a powerful emotional reaction. Notes were made immediately after each session. Brighton. heat. ‘The Tree’.height. I cried ‘votive tears’ then. I faced west. though sometimes the notice was extremely short. and in flowers death’. Then on the 16th I saw one of the trees. 85 . stripped to its bare form and understood that ‘we glimpse heaven in trees. but they would move at times during the meditations in response to the sensations experienced in each: weight. 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. lightness and the like. I The first Seth meditation then took place on 4th November 1994. so I will restrict myself here largely to giving details of the Seth meditations and other closely associated experiences. ‘lamenting the veil’. but I was aware when each meditation impended. The meditations form a thread through much other spiritual activity. The Seth meditations themselves were prefaced by a short series of meditations in which a specific preparation was made. I came to understand that this was a kind of test and that I was of sufficient purity for the process to continue. palms upwards and open. eyes closed. and I concentrated inwardly in a relaxed way.
on 14th November. congealing will to slime). like rain in a desert (hot – fire earth. activity is joined in measure. In brackets I remarked that ‘seed is planted in autumn’. the power is triple.II The second meditation. where the Caduceus. 86 . 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. like a fire Neptune’s embrace of his weapons. no identity. earth molten living water = Kether: three parts: BEHIND LIGHT THERE IS AN ABYSS THAT GIVES A PLACE TO LIGHT. began with a direct reference to the first meditation. still at centre. the first thought: ‘Light requires limitlessness in order to be. with ‘fire in the centre created by the interflowing of left and right: [a] passage opens down and down. III This meditation took place on 18th December 1994. back to front. PLACE ITSELF. I then experienced ‘red’ on the left and ‘pale yellow’ on the right. The next three meditations occur in quick succession. though I also noted that ‘the fire is perfectly correct’. active side to side. BEHIND THAT IS NOTHING. a presence lacking life. and details of it appear in my notes in the form of a commentary. the limitless is that which can only be itself’: an understanding of this will help explain why light is always incomplete.’ I noted at the time that this may still be a period of preparation.
but also like ‘tree/bush growing before my eyes’.IV on 20th December: I see a knight on horseback made of stone. red and blue light at the edges. then I remember Christ. like many people in a line. ‘like angelic choirs’. which took place on 27th December: Left is fire. 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 . the dark comprehending the light – the Pentagram – shining forth in greatest darkness. right is a drawing silent cold. I will later understand that this is a vision of Osiris – see entry for 29th December below. his light 87 . A frightening kind of abyss beside me afterwards: beyond solitude. Then I noted: If this is following RS[teiner]’s plan. V on 21st December: I see this last being drawn back. embracing him into me again. then see the top part replicating . VII This is the entry for the seventh meditation. one rising the other counterbalancing this rise. left to right. then there should be one more. extending like a plant so that in the centre the dark is surrounded above and below the rays are bright: silent and modest. there’s nowhere else to go: I feel alone.
his face all aglow: . BEHIND LIGHT IS THE SOUL. curving up and then down. extending forward. right an intense fire. VIII The eighth meditation was undertaken on 30th December. Here is the entry: 88 . that begins to grow up and bend over right : orange backing. IX The ninth meditation followed on 5th January 1995. This is the journal entry: Towards the dark: left a glowing pearl. behind a shadow of a flame. Osiris is the face of Christ.lustrous on his shoulders and arms. Soul’s first freedom: now await its growth – avoid phantasy. he guided my vision from the [sic – that] point on: this is the Gift of Seth. Together a lively fire. the light there. only it[s] glow bearable: in the centre a long shining rod. the knight is Osiris.I know this latter. 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. A LIVING SHADOW – discernible behind the flames. though I cannot see it: it is the means by which I see at all. an intellectual light + and so dark to the senses – OSIRIS IS THE LIVING LIGHT FOR US.
Pulled out very quickly at end.The penis of the dancer: right has weight. earth. and looking at the sun at zenith. then with a surge it becomes a green flame. a ring of light in my mind: prompted me to do the med[itation]. the world dark afterwards: how the very intensity of the light creates the shadow we call the world. Both rise strongly together. its relation to something characterised as fire (light). X The tenth meditation occurred on 9th January: White blue flames – fingers – on right. The Seth Meditation is about experience – direct experience only – I have no mental copy of the tongue of fire. then a globe. 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. Very down to earth… this med[itation] practice should run parallel to central concern: preparatory knowledge. – Seeing trees light up in a green flame. 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 . Left is hollow. then a ring of fire. The living shadow has become light: like a tree becoming a huge flame: this is about life. curving up to the right. from which grows a strong plant/tree. tho’ I saw it clearly. lesser tongues around it: light tongues very smooth + firm Began with awareness of base of rump warming. The centre is dark until the serpent (the Lions) extends falling into this world – then a tongue of light. SYNESIUS – guide now.
strength. 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. XIII It was some weeks before the next meditation was undertaken. XII The twelfth Seth meditation occurred on 23rd January 1995: Reluctant tho’ suddenly drawn: with weight in my hands heavier (still impressing. XIV The final meditation did not take place until 6th July 1995. R[ight]L[eft]C[entre]: : very specific. then (afterwards) a[t] top of vision: DRAWN UP <no more images now. channel: a fountain very strong.I noted on the following day that ‘TO WITNESS BEING IS TO BE DIVINE. This is the entry: Low key tho’ I wanted more: heavy balls of fire in each hand. five months later: 90 . zigzag up arms to shoulder and head: using water to purify from here on. on 16th February 1995: Spontaneous: seed successively weight. as (sic – at) bottom. after 13/1/95> MATTER.
<nuts brought from ‘City of Defeat’> dark downpouring on L[eft]. how hard to grasp the entire image: (1) the Pentagram (2) truth (3) relation. descending yellow rays of light: then clearly: The Pentagram!. the motions of the Kether triplicity are then indicated. This is being involved. 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. pillar of fire weighing down R[ight]. The enactment in the second meditation leads to the creation of the Trident form that appears in the third meditation. two green shoots ( ) to centre. Once established. place itself. the first side to side. behind that is nothing. 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. 91 . Though I considered the first meditation at the time to be a kind of test. Reluctant to write this. the second from back to front. 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. and finally the third still at the centre. Here I want to examine the meditation cycle on its own terms.this seems so obvious to me that I don’t want to comment on it.
the light there” (though this was not understood until some time into the second stage). how the descending serpent interacts with the “strong” plant by means of fire. Then in the fifth. who is the “face of Christ”. 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. The full course of the process can be indicated now. signified by the Pentagram. Its role seems best defined in the course of the encounter with Christ. where I construct a boat with a mast and sail modelled on the Pentagram to serve as a vehicle for both Christ and my own Ego. what is the Pentagram.The first stage is fulfilled in the fourth meditation. which appears in the form of Osiris. centred on the Brow Chakra and symbolised in bird forms from Dove to Eagle. The beginning of the second stage itself is heralded by the realisation that a veil has been drawn back. The remaining meditations indicate stages in the gestation of this being. until the moment of its generation in the final meditation. This is revealed in the eighth meditation as the Soul. The first stage concerns the establishment of the “Light”. The third and final stage begins in the ninth meditation. This is an important precondition for the final stage. Thus the Seth 92 . in which the Pentagram appears in the Soul. The next stage involves the creation of the plant-like being that makes possible the discernment of the Soul itself. where Osiris appears as the “face of Christ. It can be asked. that its appearance here is such a mighty and obviously overwhelming event in itself? The Pentagram permeates the whole Mystery. It is clear that some kind of conception is witnessed here.
a process that has been detailed in the Activating of the Spiritual Organs essay above. 21 December 2001 93 .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 .
New knowledge always seeks a home in old knowledge. this essay is to be regarded as complete and properly ordered. This essay. failing that I am obliged to pass on the truths in a form as close to that in which I received them. as were grammatical and syntactical errors. and existing knowledge greets and enfolds new knowledge as a mother greets her newborn babe. but you will notice that later insights operate to untangle most of these lapses. but I assure you that what you read will be in its entirety what I have to report of my insights. 96 . Some attempts were made to rework these notes into a proper essay format.Despite its provisional appearance. I am therefore augmenting and correcting the notes here. 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. then. in substance repeats what is in my notebook. therefore some ellipses and omissions were unavoidable. You will notice remaining errors and uncertainties. Thus some entanglement. but I soon realised that any attempt to rearrange the material would interfere with the power of expression the notes themselves already contain. 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.
Aspects of Human Evolution. the sun) only knows of the fish in this way or if they leap up out of the water. The ripples they create when they approach the surface are our feelings. that the being experienced is not the entire human being. 97 . This truth is thus incomplete. a picture of truth. handed down unchanged for generations. 136). The Ego (that is. It will take the Ego 2000 years to penetrate this ocean. 6/4/2000: The Indian Chakras are a memory of the spiritual organs. Thus it is the will that is continuous from incarnation to incarnation.24/3/2000: “incarnating causes truth as a whole to be reduced to a copy. 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. This explains the pages of quite useless exegesis and ranting found in their works. Only its ‘light’ does so at present. and it is this picture which is seed for the following incarnations” (Rudolf Steiner. But see the will more like a serpent and consciousness a kind of halo around its head. The Ego knows nothing of this directly. Below the ocean is the rocky bed – the physical body. by means of the fish life in the ocean. p134: what is at work between death and new birth “are the will impulses from the previous incarnation”. 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. An image of this: An ocean in which fish move.
The Brow and Crown organs appear in their traditional form. 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. thus reducing the chance (temptation) that we might pass this evil on. The essence of forgiveness is that we keep the evil in ourselves – we suffer it then. as detailed in The Spiritual Body. 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 . we are strengthened by our struggle with the evil. which permits us to better bear the next evil done to us. until we overcome it in ourselves. as it were. leaving it for others to demonstrate the entire being through direct experience. But only the first five organs (to the Larynx organ) are directly experienced in this way. What of direct experience of the spiritual organs? 7/4/2000: Evil: we keep evil alive by passing it on. But what is significant is that the important nexus at the Brow – the Arch of Heaven – has been encountered directly. 28/5/2000: Women will not be made full priests in the Roman Catholic or Orthodox Churches because they have. In The Spiritual Organs there is direct idea-experience of the spiritual organs/chakras. For us. breasts.Rudolf Steiner explained the entire human being and he was content to lay out all the details of that being.
but only up to her breasts in order to provide milk. A power does rise from her sexual organ. Then one would have the erotic fascination with the woman’s breasts that is encountered in the practice of magic. exiting in the course of the Sacrifice. Christ’s injunction to “feed my flock” refers to an etheric activity. in women it tends to exit through gestation and birth. 99 . but his expression does not carry the analogous-sacramental power that a woman’s does. the etheric impulse would ground/earth in her breasts. In women this power cannot be deflected by her sexual organ (it is ‘open’). by reflection against his sexual organ. The priest is celibate so as to divert this power. not a physical one. where the priest does so in the Sacrifice.inside out) rising up his flanks. This is an etheric power that parallels the milk-producing power in the physical body of the woman. So if a woman exercises the power of the Sacrament of the Mass. so that it rises again in him. A spiritual power flows into all: in men it tends to exit through his sexual organ. this gives him speech and song too. Man can of course deflect the power at the diaphragm too. Hence the woman expresses the spiritual power in speech and singing. 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. as sperm. but only against her diaphragm. as though his arms were splayed on the Cross.
Before this the power ran freely through to the Root organ. which reserves the power for ‘head-work’ – thought and visualisation. They are influenced by the spiritual organs but do not exert any reciprocal influence on the organs. It is the ‘heart-crown’ in the Throat organ that reflects the power back to the Brow organ. constructing itself as an etheric model for the physical human body to come. Note also that the powers described here are not those active in the spiritual organs themselves. thus permitting thoughtreflections and consciousness.The spiritual power can be deflected by both sexes at the throat. not as a sexual energy but as a creative power building up the essential body-form of the human being. 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. 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. The descending power here is an astral formative power and the rising power is an etheric one of growth. 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. 100 . that is. However.
the astral. In a sense the Ego meets itself in the Heart – as though it has reached right round the Cosmos to encounter itself. thus -)))))))))) = the Spiritual Hierarchies. Larynx and Heart organs was to beam themselves down by means of astral power onto the forming Root organ. Hence only one energy flows there. This replicates the actual spiritual form of that being but vulgarised to the earthly level: the astral spirit has ten faces 101 . each forming a copy of its own nature in the Root organ. Thus the Brow organ was the sun. and the spirit (Egoseed). wherein the astral spirit finds a place.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). The role then of the other organs. 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. (Of course. 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.) The Solar Plexus organ resulted from the etheric spirit’s attempt to find itself on earth. but divided ten-fold in order to create a habitation for the astral spirit. (Remember that the Cosmic Being exists for us as a multi layered phenomenon. in effect the Cosmic Being itself.) The entry of the Ego into man was both the cause and effect of the setting of the Heart organ into motion. the Larynx organ was the moon and the Heart organ was the ‘initial’ earth – thus creating the Sun-Moon-Earth being. The etheric spirit had only the Sun’s absence to contend with. the etheric. the Brow. the Ego is in a way the Cosmos itself.
that is.(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. a constant in-turning against an inturning activity. Death will be overcome when the Ego better understands its earth-cosmic tasks and makes proper use of the lunar power. too. A polarity here is only incipient because the Earth element is also present. And yet it is not a trinity. The Ego does not yet understand that it. Death occurs because the Solar Plexus organ draws the solar energy away more quickly than the Heart organ draws the lunar energy away. but drawing it through the Solar Plexus organ nonetheless. because the elements cannot be separated within this activity – and yet it is not a unity either. 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 astral and etheric spirits. 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. which are negative. which ‘nipples’ are positive. The Ego in a sense thus ‘hollows out’ the Solar Plexus organ – in time the 102 . 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. the milk then the lunar power. The Ego will then overcome the impasses confronting its extensions. must be born into the earth-life – that it must acquire a mother. It will begin this by drawing up the lunar power at a proper rate. Only the Heart organ (the Ego-being) can do this. as a kind of ground (always giving way) for the in-grinding solar and lunar energies.
Then the Ego acquires also a father. It must understand that it is no longer 1. While the Ego cannot in the earth-cosmos be everywhere or be every other 103 . equivalent. all-knowing. 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. and 3. appearing now in the Throat organ – that is. then it will begin the task of overcoming them. in its spiritual form – thus the Ego finds its home in the earthcosmos. 2. it will not otherwise stay bright (be known). 2. Whereas the mother feeds the Ego. The secret of the overcoming lies in the fact that earth existence of all kinds (including earth cosmic existence) allows for learning.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. Thus the Solar Plexus organ is transformed. the father sun dresses the Ego – as the physical body dresses spiritual man. The etheric spirit lunar activity of this Ego is isolated from other Egos: that the light of the sun only shows this more clearly. who rises above the ego like a shining star. 3. universal. The Ego must first learn these bitter facts. This is the crowning of the Ego. Now the solar power flows in the Heart organ – where previously it had washed across its ‘surface’. the Ego will have to understand the terrible burdens before it. 1. To do this. creating a gleaming aspect. Now it must find its limitation proper to the earth cosmos. 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.
The production of semen requires a direct intervention/injection of life by the etheric power. with roots. Originally. that is. But sexuality in its bipolar form arose through an intervention at the astral level. and through learning each Ego will remain illuminated by other Egos. shedding light on everything and everyone everywhere. branches. It is this capacity to inject life-ness which is diverted into the Eucharist. instead. The equivalent power in the woman is a power of maintenance not of origination. augmented by means of the mother’s milk. The sexual nature is entirely a life/etheric matter: that is why plants can have sexuality. except that this drawing-out allowed a lunar water enter the space created in the semen-being.Ego. The latter served to ‘draw’ the semenbeing out. associated with the separation of the Moon from the Earth (Rudolf Steiner). like pulling at dough. primordial semen – was enwombed in the Earth but cared for by the Moon. This power is. 22/6/2000: With reference to the last note. However. Thus finally the Ego attains the state of the Crown organ. stem. it did not flower. it can learn (gain knowledge) about them. The semen of the priest. Thus the semen-being became a semen-plant. by a process of elongation. 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. through the breasts. or can be. it rose up 104 . In time the Ego will come to shed light on all things and each Ego will illuminate each other Ego. and leaves like fingers. the human seed – that is.
the presence of the excess of lunar power made her simultaneously a being attached to appearances and the concrete. would need to hold large amounts of the lunar power. one which continued to produce the semen-seed. But he remained less prone to delusion than the woman. because the latter sex. except that originally the semen-plant swam in a mist-air. which in turn has its origin in the fact that man is pointed towards the earth-crystal element. Now. Even so. less prone to mistake the appearances imposed of necessity on matter for the matter itself). like impressions they make on the ‘surface’ of the astral plane). This was done by splitting the human being into two sexes. on the other hand. which made him more physical – less outrightly materialistic (that is. The effects of the separation of the Moon and Earth meant that some other means were needed to incubate the semen-seed. The nearest equivalent in nature now is the sea-horse. and his suffering (isolation) here made him potentially a selfpitying and violent being. was depleted in solar power but augmented in a complex indirect way by the earth-crystal power. the other to incubate it. rotated and then began to accrete a physical body from the mist-air that surrounded it.into the astral level (plants cannot enter the astral plane – they flower when they make contact with that level. the woman. The man. who 105 . Nonetheless. It is this surfeit that makes the woman more graceful and aspirational than the man. The aggression arose from the man’s weakened sense of identity. which always gives way. so that he experiences earthly reality as something that constantly undermines him. the man felt a powerful attraction to the earthly crystalline element itself. she was compensated for this by an extra infusion of the solar power.
and because of the concentration of power in the man. Women will die out in a kind of despair – a dreadful experience for both sexes. by drawing the lunar power back to the man by means of a technical abstraction from the earth. man experiences the world as though it was still in the fluid Moon-epoch. Sin arose from the division of the sexes and the incompleteness evidenced in each sex. when the sexes will reunite into one. This will be done. the excess lunar power in the woman will be weakened by means of a redirection of this power to the man. This interchange will be difficult for most to achieve. while the woman looks to heaven – the astral plane – as though she was still in the Moon-epoch. the male physical-crystal element will be replaced a direct physical element – the technology. firstly. solar and lunar (the solar power in man will be increased relatively due to the increased abstraction of man from the earth-crystal force). a power similar to that in plants but much much weaker. On the other hand. that is. most children born will be male. the role of Christ in the etheric body is as follows. This will be witnessed by a fall in female fertility. because they will not know (even then) what is happening. but at a higher level. Sin is thus the transgression of the new order in an attempt to restore the old order – the man to 106 . provided by the lunar power. The clue is sin and the overcoming of sin. Put otherwise. a growing desire to abort foetuses.retains in rudimentary form the original human ability. A point will come when this situation will need to be overcome. to enter the astral world. Now. 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.
the woman to regain the lost power to engender semen and to surrender the burden of the lunar power. the only way she will have of counteracting her despair. Ordinary secular man. But where does the generative power lie? Usually the Mother as the Eternal Female is assumed to be the source of this generation. That which nurtures life can be conceived of as ‘eternal’ so far as the continuity of generation is concerned. Thus the priest creates a spiritual semen and engenders this semen in a spiritual earth. unless he understands the priestly role – that period of renunciation and spiritual engendering. is put in a bind. Thus the abstraction by means of technology becomes. 3/7/2000: The Holy Family is a model of serial generation: Father to Son to Father to Son and so on. Any increase in solar power at present makes him. in which man is tempted to rule the physical earth-crystal – the equivalent to preferring cinders to live coals. Thus the man in Christ can become sterile in a physical sense rather than fecund in a spiritual sense. but a kind of revenge of the physical. but tempted to try to rule the earthly physicality. as is beginning now. Christ is a solar power in man and a depletion of lunar power in the woman. not simply materialistic. in a kind of rehearsal of the future of human generation. Then. Christ first corrects the imbalance (actually. But it actually lies in the man. The woman becomes a ‘nun’. The life impulse is like a 107 .recapture his lost solar power. to correct the imbalance in this world. But what generates and is generated of necessity is not eternal but mortal. however. the consequences thereof) on the spirit plane. not an escape from the burden of physicality.
the other ‘cold’. The nipples had been its ‘hearing-sight’ organ – more like radar than eyes or ears – responding to the position of the radiation it sensed. This power – Soul – has the task of preparing an environment for an even higher power. The latter was a kind of voice/vibration instrument – by means of which the being transmitted its experiences to others like itself using 108 . It. one ‘hot’. The female genitals are an involution of those of the male. as it were.spark from a fire dying in the cool air. There is a sense in which women ‘know where they are’ by means of their breasts in a way unknown to the male. that is of importance – the life impulse is a vehicle. The earlier hermaphrodite being resembled the modern sea-horse. 2/7/2001 The sexes do not divide. a piece of molten iron solidifying in a cold sea. The breasts of the woman are a kind of development of the original single-sex being’s sense-organ. much more so than in men. But it is not this life impulse. soon extinguished. In the woman. bearing a higher power. 11/7/2000: This is how the sexes divide. creates a particular environment for the spirit. It had two sense organs. the breasts still have a vestige of this sense-organ. and lived in the thick fluid of the Old Moon epoch.
tends increasingly to polarise in the physical world – first warmth and movement. like a tongue. It only appears in deep memory as a component of sexual attraction and in other kinds of longing. Here the spirit/Ego is almost still 109 . But the hermaphrodite was not a spiritual being itself. 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’.impulse waves through the thick fluid it was immersed in. its existence mirroring that of its spiritual author as closely as would be possible in a material medium. However. spiritual and existential. The other focus remains in the being – fully dormant: it is a spiritual collapse. so that it tended to become fixed on one or other of the foci. The ‘hot’ organ was a kind of experience receptor. One can see in it a stage in the process whereby what is a unity in the spiritual world. The separation of the Moon from the Earth finally collapses the polarity within this being. which was a total knowledge of all things. so that the hidden focus is a spiritual element and does not appear directly in the physical incarnation. which picked up the vibrations in the fluid. experience. was extremely limited – so that the vibrations from each being resembled in a general way those of all the others. a kind of cosmic simultaneity. then light and air. as such. Of course. The nature and experience of this communication survives in our epoch as music. and so on. In most ways this being was in thrall. to become either male or female. the polarity of reception and expression shows this. all knowledge available to these beings was communicated in this way all the time. so that the fluid pulsed with the rhythm of this knowledge.
a kind of circulation about the Ego. The outcome here is that the star-soul developed (‘grew’) a ROBE of a kind. eight other spiritual powers work upon it. Caught as it were between the spiritual being and an inert ‘ground’. This livingness is the suffering of the soul. It was the ground. but physicality was the result of this production of the star-soul. the star-soul was slowly pressed into motion. 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. it is important to be aware that this circulation in the Robe or etheric/life body never ceases. This is to be asserted: while the star is spherical. the Robe is cubical. This is significant when considering the complex relations between the sexes. But the Robe is cubical because.fully in the spirit world. 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. it alone was not the agent of this production. 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. Now. as well as the central seed force. that permitted the possibility at all of a star-soul distinct from the whole spiritual realm. as it were. A number of 110 . for though the star-soul is truly its product. which reflects the ‘livingness’ in the soul (derived in turn from the being of the Ego). The star is spherical because it arises in a pure (simple) polarity of two foci – seed-spirit and ‘physical’ ground.
that derived from the spirit seed. one fitting to the other by and large – with a slight and all important lack of fit. God ‘looks’ so that something is ‘seen’. Initially.) There is a plan in all this. is a primary fault 111 . what is of importance is this: the total of nine powers are arrayed in a 3 x 3 formation. the cold experiences and the hot ‘learns’. One of these triplicities is a polar array that traverses the cube from. What is a secondary gap in the cold. In the other a conflict grows: learning undermines speech. to be sure. say. The hot ‘speaks’. the top right to the bottom left. but now made different by the event of reaching out – or being reached out. The other two triplicities then came to absorb and oversee the two elements in the circulation. the other ‘cold’. 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. the cold ‘hears’. In time the Robe comes to contain two elements: the ‘hot’ circulation and its attendant power and the ‘cold’ circulation and its attendant powers. For now. as must occur where difference comes into being.e.important revelations arise from this understanding – these will be elaborated later. Thus that which hears can experience also. but that which speaks cannot also learn with ease. Thus in one case a lack of fit: but the processes go ahead even so. If the spirit-seed reaches out from the spirit world then something must be there to receive it – part of the spirit world. And a form of communication is established. Experience contains something new. and that induced in the physical ground: one that is ‘hot’. (The ‘physical’ here can be regarded in the Kabbalistic sense as the ‘face of God’ – i. between experience and what it hears.
That which is not represented here – that which is learned from the soul’s experience of the physical – now tends to separate off. of the universe and an actor within it. into two sexes. The split can be presented schematically in this form: that is. like a square cut diagonally. 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. This latter is the grit that will eventually produce the pearl (of wisdom). The first result of this is that the soul begins to act as a reflector. This is the myth of the Cosmic Egg and the creation of the Cosmos/World.in the hot. to the male. And the polarity between the hot and the cold circulations intensifies. down. The Ego finds itself reflected back in the soul. Then the human being. until the soul splits in two. 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. at once author. A number of further insights can be added here. now is also split. The division of the senses has already been detailed: to the female sex was apportioned the organ of expression. The soul is split in two: thus in any incarnation the human being lives on 112 . the organ of reception. But this split re-occurs again and again down the great Chain of Being. down until the Moon is separated from the Earth (already separated from the Sun). as Adam Kadmon.
how the Ego will finally establish itself here. evoluted in the man. so that the mother’s milk can be seen as a kind of wisdom passed to the child. bending down in suffering to draw up the new life – turned away from the Heaven that is her inner contemplation. a pure astral force cutting into his own life processes: an uneasy being. is also split in two. a process of conversion essential to the spirit’s purpose here. the cold part if she is female. The man for his part is priest in his soul. thus he or she also lives with only half of the life-body too. heaven in his 113 . the hot part if he is male. seen in the obscure impulse to lay one’s head on a woman’s breast. It is no accident that the original organs are taken over for specific purposes. Thus the man is the conduit for the living seed on earth. and in his circulation is the living seed. the Robe. Yet. 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. the woman is the earth – the cold – the nurturer. and the breasts themselves having a residual function as an organ of communication. while the man can talk to the woman. while the woman is as though the spirit seed itself. Thus the woman has speech in her soul. The organ of experience/listening becomes the sexual organ. The organ of expression/speech serves the purpose of nurture.earth with only half of his soul. cloistered in the hall of mirrors called the Soul. Thus the man now listens to the woman and hears there spiritual truth (that most cannot recognise). But the life-body. involuted in the woman. and in her circulation she raises the physical to life. the midwife of the Gods. This is a sublime mystery. telling her things she does not wish to know.
in order to generate. The mirror is broken. to convert the soul from mirror into window. How the Ego sees us: The Ego does not understand motion/action in the limbs/body. Thus what was once split away in polarity begins to be reabsorbed. enclosed in her involuted genitalia. face to the flat unyielding plane of the physical-crystal. but nonetheless maintains its relation (downwards) to the soul. back to the spirit. But above all this. But now it begins. as Adam Kadmon once did. So the Ego is released from the soul. and the man to the woman is like a sun lit red. once it perceives (is brought to perceive) its destiny here. The woman to the man is a moon reflecting heaven. Physical man cannot be immortal – the physical is incapable of this: but a free Ego could not relate directly to the earth. This is why there are two sexes. Then the excluded experience/memory in the life body/Robe will be revealed to it and a new stage of conversion will begin. the Ego-seed is released. pain in his life. not the earth. and the man – part of him surrendered to the earth – must now impregnate the woman. So the earth is enwrapped in each woman. there is one key fact: in splitting the soul. 114 .soul. 16/7/01: Ego = Utopia.
the Ego disappears into gold: this indicates error – gold was intended as an earthly habitation for the gods. The Ego is mesmerised by water. isolation. The relation of the Ego to gold is a mystery even Isaac Newton could not fathom. Enters most strongly into iron – hence the Iron Age as the first age of the newly liberated Ego. The Ego can enter metals. But care here: metal is a kind of Ego-head and make the Ego hunger for a body. 2. There is a danger of confusing the ‘soul-ego’ with the ‘earth-ego’ (physicality). But crystal is the grave of the Ego. this is consumerism. To spiritual vision. rendering it inert. for it makes the Ego stupid. The Ego sees itself almost completely in plant-life. especially in deciduous trees in the summer. One should take care. You will know you are in contact with your Ego when you feel loneliness. 1. 115 . 4. Modernly. for the Ego sees everything in nothing here. coldness. hence the earliest Ego actions were the carving of rock and carving on rocks. the human Ego already dwells in the Soul and therefore has no need of gold. The Ego sees heaven in stones and rock. The Ego can hardly believe the colours of flowers – they are so utterly of the spirit. 3.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).
containing the spirit-seed of man and the ninth power – the companion of man. * There are several features regarding the cubical array of the spiritual powers in the Robe to be noted in relation to the physical-crystal. at your self. then you know that you are looking at your Ego. 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’. The 3 x 3 arrays are best seen as follows: And schemed as follows: 116 . where it looks at itself as in a mirror. 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.abandonment. The soul remains the Ego’s comfort.
9 are shared in their entirety. For instance. the cube can be rotated until this layout is arrived at: 117 . of hot and cold. is organised. Two. here numbered 7. a number corresponding to the number of spiritual organs. 8. has significance in other areas of human destiny. 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. The cubical organisation of the spiritual powers.The cube has a diagonal along which the polarity within. Notice also that each sex now has seven spiritual powers in attendance. while each sex lacks two members of the two other groups. The lowest order. the Celestial Hierarchy.
The spiritual powers numbered 7 and 9 are situated in the organs above and below. It is a curiosity of the Zodiac that if organised on a four-fold triplicity basis. Now isolate one axis of such an exchange: 118 . thus: It is a reciprocating arrangement involving a kind of transfer between opposite mutable signs. There is an operation among the Zodiacal Twelve involving a 3 + 1 order that can be explicated also by the cubical array. This substantially the visions of 18th and 22nd August 1998. 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. Three. the elements of each successive triplicity acquire the fourth element in the Mutable sign directly opposite the Mutable sign of the given triplicity.The layout is somewhat exaggerated. that is the Solar Plexus and Root organs.
It is clear that the process of activating the spiritual organs. It is to be expected that the two 119 . the crisis that occurs in the Sacral Plexus organ has a strongly sexual quality. then 3 x 4. As disclosed in The Spiritual Organs and further expanded in Activating the Spiritual Organs. It is obvious from One above that two of the spiritual organs have both male and female aspects. there are two organs that have dual natures: the Throat and the Sacral Plexus organs. requires that the sexual duality be overcome. and the overcoming of the barrier here aids in the transformation of the Throat organ. Four. Moreover. which leads to the spiritual birth within us. where it is described as 4 x 3.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.
Cold is a positive condition: if you could understand cold. one pole transformed by the etheric power into the bosom in the woman or the other becoming the sexual organ in the man. It is condensation. Presexual man had only one sense – a soul-based organ. Spiritual ‘warmth’ becomes a ‘state’ – there is no measurable element in the spirit realm – becomes definable only by reference to the physical world. Our limited tolerance of heat and cold is due to the limitations of the physical body. you would understand materiality. that varied only slightly. But the original sense activity continues in these transformed sense-points. With the division into two sexes. The Sexes. 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. 3/11/2001: 1. it is not merely the absence of heat. the soul-world required this polarised sense organ because the soul-world contains only a simple thing. Heat and cold. though it is far too delicate for modern human consciousness to register. It is the source of the unique sensations experienced in physical love relations. 2. This organ 120 . Our bodies heat up in order to balance outside temperature – they are not heated by outside influences. The spiritual world requires no senses. fluidlike. one or other pole became ‘exposed’. crystallisation. This sense organ was orientated along the soul body of man .
men and woman catch snatches of this primeval spirit communication. which is sited in the Root spiritual organ.did not interfere with man’s communication with the spirit world. 5/11/2001: Reference note 2 above. 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. Three elements are related here: the fold itself. It has this shape: 121 . During love relations. who realise. Sexual difference created by splitting the human being leaves one half – the female in the man. The fold is the foundation upon which the spiritual organs can be constructed. the male in the woman – hidden in a fold in the soul. This fold has an important role in human life… 3. just what has been lost to us. But it can also induce a profound frustration in some. The function of the ‘fold’. The image of this is the eagle bearing the snake in its claws. as our etheric-based senses do. if only vaguely. It is this experience that defines the value of human physical love. The Ego will make use of the primeval soul-organ. the Root spiritual organ.
The Root organ nestles in the centre. In opening the organs. with the sun rising in its own channel and then descending by means of the lunar channel. It is a circulatory system. 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. 122 . but here the channel is created by the stellar power itself. In time it becomes possible for the star force to penetrate down to the other spiritual organs. 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 – . until it reaches the Root organ. The star-force is channelled by the soul also. Here there is a blossoming in a real sense as the star force enters the Root organ. rising through their respective channels and crossing at the Root organ. each in turn. and vice versa for the moon power. There is a pain in this that we are all inured to. From the ‘earth’ – the Kundalini Garden – flows the sun and moon powers.
27/11/2001: The Ego/spirit witnesses to the lower world (Earth) in the Soul. They return only as far as the Root organ. in turn. We. where they accumulate. mistaking reflections and images for a reality. but seeing them from the other side. Thus we do not see a real world. This is a dangerous situation at first. kept in being by sense-activity. as it were. by means of our intellect – which has come into existence outside (on this side of) the Soul. 30/12/2001: 123 . where it appears in forms transmitted by the senses. also increasingly pay attention to these soul forms. and our sense experiences are only reflections in this Soul-world. We see. in this situation.Note that the sun/moon circulation is suspended at this point. we love everything bathed in the yellow light of this apparent-Sun. Thus we love this world with this false devotion. The impact of these forms has increased as the Ego descends until they awaken or draw the attention of the Ego. It exists in a state of ‘attraction’. only reflections in a hall-of-mirrors Soul. and fascinated by the glamour of this vision. These forces should be earthed every three days at least. our individual Ego as the Sun.
it accounts both for her menstrual periods and her ability to produce milk for her offspring. The moon force is active in the woman before the spiritual organs are activated. The male plant. with leaves unfolding at each organ and the as yet unopened organs folded in at the top of the plant. while the woman will sense it occurs to the front. Clairvoyantly. however.The sexual ‘remainder’ in each human being resides in astral form in the Root spiritual organ. In the man. As the remainder in each sex is in effect the opposite sex. as though rising through her womb. The two sexual elements in each human being are orientated on the same polarity – male to the front. Thus the man experiences the activation of the spiritual organs as occurring behind him. behind in the man and in front in the woman. is more complex: the leaves are crinkled or gathered along their edges. It is this remainder which is active in the spiritual organs. The female organ-plant is seen to grow straight up. this means that each human being is orientated differently to his or her remainder. This means then that the spiritual organs rise in an already present moon stream. up until the sun forces are encountered at the Brow organ. female to the back. and the whole plant appears as though twisted by a rising circulating force. 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. The reason for this difference lies in the relation of the sexes to the lunar forces. so as to seem like the sections of a pineapple or pine cone. 124 . near his spine. the respective spiritual organ ‘plants’ are also different in appearance. on the other hand.
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. 125 . 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. on analogy with their mission to understand human death. as it were.* This points to a cosmic fact of some significance. The Gods made man in their own image. but Cain showed by his action that man also has this power. There is a Mystery of sex here that the Gods still do not understand. Part of Christ’s mission (integral to his entire mission) was to experience human death at first hand. Jahve gave Solomon the freedom to understand man. All this indicates that in the future the Gods will act in order to gain direct understanding of human sexuality. Why? The God-image of the woman is the man himself as she sees him. but he was deeply angered when Solomon elected to worship the god of his wives. Cain’s murder of his brother stunned and frightened the Gods. one of the two organs with a dual (sexual) nature – symbolised already by the Claddagh ring – two hands embracing a crowned heart. Christ’s mission took place in the Heart spiritual organ. They thought that they alone could administer death. Now. the mission to understand human sexuality will occur in the Throat organ. but Solomon elected to worship the Godimage the women chose to worship. Solomon saw himself in his wives.
raising the lunar power is like liberating his female half. 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. First. 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 . each of which grows until it merges with the rings of radiance that floats at the Root organ.January 2002: To the woman. it exposes them to a new phenomenon: the pain of absence. the emerging Sun stream that accompanies the activation of the spiritual organs appears as a pillar of fire. For the woman. For the man. The situation confronting the man is somewhat different. the sun power in him has already two aspects. Initially it is a positive fear. 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. Observed. each dropping into a sea of light (like a sea of quicksilver) to create a glowing ripple. but also like dousing the pool of fire in the Root organ. These experiences frighten both sexes. from the heart region towards the Root organ. the sun power appears as a series of brilliant pearl-like droplets. Looking down. however. opening the solar element is like embracing her male half – an action that enflames her to a frightening degree.
agonies that each is long used to. Instead. 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. the water and air we breathe are known to possess unique properties as liquid and gas forms respectively. as the source of metals lies in the dead of the ‘living’ on the other planets. that permitted the human etheric and astral powers to create a place for mankind on earth. 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. What we call nature exists in part as a ‘foregoing’ of mankind. it will create more direct relations with 127 . they are unique because they derive from the decay of the etheric and astral bodies of earthly beings. 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. In time they come to understand that the old pains masked a deeper discomfort – the absence of the spirit. Note on technology: The source of the material earth lies in the death of living things. Now they suffer the absence of the spirit and long with renewed pain for Heaven. plant-life and later animal-life were the means whereby these powers created a habitation for man on earth. Again. including mankind. That is. If plants provide sustenance for the body then the animals provide sustenance for the soul.
an overvaluation of its own knowledge and most of all from an excess of power. Then there will be delusions derived from the paranoia that result when untutored Egos encounter one another. In the future. ‘Organic-ism’ is ultimately a technology. There will be philosophies of Everything – developments from contemporary theoretical science – where it will become impossible for anyone to admit to ignorance in 128 . The means used will vary greatly but all of them can be put under the heading of technology. This can be seen already in the more extreme forms of environmentalism. In the spirit world the Ego is co-terminus with everything. while on earth it is restricted to this place and time and to this particular incarnation. from an excess of faith in itself. will draw both body and soul sustenance straight from the earth itself. The third kind of delusion is more subtle. Less obvious will be the megalomania that arises from the belief that mankind replaces nature in relation to earth. mankind will make mistakes in its relations to the earth that will arise. This development is unavoidable. on the contrary. Mankind will fall into three kinds of traps. for that matter. from a loss of faith or divine support. too.the earth. but it is surrounded by many traps and dangers. some obvious but others far less so. where people think they can sustain what they believe are ‘natural’ ways of living by artificial means. Obviously. But these delusions grew in many circumstances from a want of power or knowledge. and still does. human megalomania will take the form of believing itself divine in a debased way. 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.
At that moment mankind will have completed its spiritual mission – it will have extended the realm of the Spirit. But the earth of the future will finally be seen to be the cold.any subject whatsoever. Scholasticism was a technology. 13 January 2002 129 . astral and Ego qualities. dead place it always was. Renaissance art was a technology. A moment’s reflection will show that human pursuits normally classed as arts and humanities are in fact technologies. mankind will finally know that it is the ultimate home of the Ego. and the vantage point from which we can turn and look directly into the spirit world as fully realised human beings. People will come to know nothing while believing they have access to all information. that must be extended in this way for a reason few living now could fathom. The technological basis of these delusions is obvious. These delusions will come into being because many people will not fully understand the function of technology and will imbue it with etheric. As such. the place where we will finally come home to ourselves. dark.
THE SAME AND THE OTHER – THE NATURE OF THE HUMAN WILL 130 .
that is. at all levels. there is an element present that is utterly beyond our knowledge. though not beyond our experience. Now. 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. 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. It had no consciousness – there was nothing to be conscious of. The crucial feature of the encounter is this. at all times. Then it encountered something. it had no sense of time or place. 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. This is because. The way to introduce my subject is in the form of a story. it did not even know that it was encountering another entity. Others will reject the whole subject as so much nonsense. But some readers will feel spontaneously that what is described here is true – or has truth in it. to act for a moment as though they do see some truth in it. very little evidence can be produced. Because it had no contact with anything whatsoever. their respective substances intermingled. It had absolutely no understanding of what was happening. and in all places. that they attempt to grasp something of how those who reject this essay come to do so. As the two entities collided. by its nature.This essay will contain little or no evidence for what it asserts. So it had no knowledge – there was nothing to be known. There was an entity once that existed entirely alone. 131 .
and. from light to dark. each admixture forming an element having a distinctive character. Put simply. call it the SAME. This is the gist of the description of how our reality came – is coming – into being. primary “elements”. 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. and so on. The universe is a mixture of the two. How can this be. Furthermore. except that the universe contains a principle of knowability – 132 . This is an important fact. and there is that entity. There is this entity. 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. and will be distinct in nature and behaviour from another admixture containing different proportions of the Same and the Other. a mixture and a re-mixture. call it the OTHER. 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. secondary and tertiary “elements”. Mixing the Same and the Other is not like mixing black and white in varying proportions to produce a range of greys. and the universe comes into being as a result of an encounter of one with the other. 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. as the process of interaction continued.The effect of this commingling was to produce new “elements” composed of varying proportions of each substance. Yet the universe can be known.
of intelligibility – surplus to how we believe the universe needs to be in order to be what it seems to us to be. being at best no more than a fact of stability. 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. we simply have no access to it. the universe contains a principle that appears to be in excess of what is needed in order for it to function. there is a better chance of discovering the purpose of knowledge by understanding the nature of that knowledge. so that knowledge could not arise through reflection alone. because a reality that needs not be known does not contain the principle of knowing. This does not exclude the possibility that the Other could also possess an intelligence. Nor is it a reflection of reality. because form need not imply intelligence. Accepting this to be the case. (2) The question of the purpose. two questions can be asked: (1) what is the source of this principle of intelligibility? And (2) what is its purpose? As to (1). it can be asserted that the principle of intelligibility points to a fundamental or primary condition underlying reality. Nor is it an active or activating principle in itself. or task. we can narrow the focus more closely than that. It is not merely a formal principle. In the same way. What is knowledge but an answer to a question? And what is 133 . because activity at best needs be no more than the fact of reaction between matters. It seems then that intelligence must have its source in the origins of reality itself. of intelligence is as much a question about the nature of intelligence. in either or both of the entities involved in the original encounter. Thus. However.
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. For instance.intelligence but the capacity to ask that question? And why would a question be asked. 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. Thus. 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. while reality is the result of a very complex series of admixtures of the Same and the Other in varying proportions. that it can remain coherent in all its parts even as it is fragmented into admixtured subnatures. And the Other can be defined in terms of the question as unanswered. and organise themselves so as to serve its purpose. except that some circumstance has changed. the whole of existence can be viewed as a kind of articulation by means of which the question can be answered. It is not merely that the fragments of the Same obey some surviving central authority. 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. to organise itself in order to understand its own experience. An indication of how this organisation is achieved and to what end can be seen in the apparent evolution of life on 134 .
Earth. Then followed animal life. in which it labours to achieve its objective. 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. Thus the task of mankind is not alone to experience this traumatic encounter between the Same and the Other. sturdier rock formations. We must also discover a way of communicating our findings to the Godhead. and also prepared the Earth for human mobility. The dinosaurs. 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. and tested for optimal living conditions for subsequent life on Earth. were for a time intended as habitations for humanity. nor simply to gain some understanding of this event. must partake of the same nature as we do. There is some sense in this. the Spiritual 135 . 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. to the extent that we are aware of it. there were many blinds alleys. It was not a determined process. for instance. however. which provided new. The development of life on Earth can then be seen as a series of preparations of the locus Earth for habitation ultimately by mankind. Isaac Newton described the human race as the “sensorium of God”. so it should be viewed as an emanation of the Same. Life. Thus eons of plant-life both laid down the material-rock foundation of the Earth we know. 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.
part. by allowing the pain and tribulation. So. the trial of life. 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. of which we are an integral. Each level of this mission of humanity places distinctive demands upon human beings. 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. to impose itself upon us. if projected. Each human being has a part to play here – there is no exception. Rather.Being that is the Same. for instance by naming or otherwise creating a narrative. Again. The initial task here is for each person to educate his or her own Ego. Each man and woman is open at all times to the experience of living and so must endure this dreadful burden. each person strives for a particular type of understanding of his or her lifeexperience. so that the brute experience of the physical body is refined and understood at successive levels within each human being. It is not simply a matter of knowing what is experienced. Experience survives in us first as memory. It is not simply that the Spirit does not want to know – though the Spirit has asked a question. so that our initial task is to become reconciled to each memory 136 . The final task is the hardest by far: communicating this understanding to Divinity. This task is undertaken by means of a series of conversions. It is in the resultant “shape” imposed on us that understanding lies. we understand by absorbing the experience.
rather than mere accidents that we encounter under one circumstance or another – that is. this means passing from our lived experience. not a mere aggregate of accidents. Behind these objects and situations can be glimpsed a ghost-like pattern. The oriental concept of Karma bears in part a sense of this disposition. however. that of identifying the pattern to be found in experience. Other memories. The ancient idea of Necessity is in some ways a better description. At the level of recognising the patterns of 137 . In other words.and the force it exerts on us. intentionally or otherwise. as being capable of intelligence. or because they repeat memories we have already absorbed. There is now a final task to be undertaken before our experience is sufficiently refined to serve as spiritual communication. inexplicable shame. Some memories are easily absorbed. memories that arouse not only pain and guilt. but here the deterministic overtones must be put aside. the objects in the world are seen to be disposed in relation to us. will require a lifetime – and more – to absorb. the whole universe. This objective expression is only superficially the “cause” of what is experienced. is at any moment a coherent disposition. considered as an object or set of objects in the outside world. but that fill us with profound. either because they are pleasant and so we are willing to identify with them. to witness to the objective expression that underlies our experience. The world. but leaving aside the teleological overtones that have been laid upon this concept. as it impresses on our feelings. In a sense. which can indicate to us something of why the experience occurred. It is necessary to absorb experience as memory before we can undertake the next task.
then to the various spiritual hierarchies that are arrayed as emanations out from the core Divinity to us here on Earth. 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. at the same time. however. the Same – as a formless. reveal intimate connections with each other. remains whole and in a sense complete – nothing is felt to be lost in the process of refinement. This sense of lack can have a devastating effect on people. Up to now. We feel cheated that all our efforts should lead to what we inescapably feel is error. 138 . This lack is our experience of the Other. originating at different times and places. we feel an intense and abiding disappointment. Most of all. As this level of understanding proceeds. though refined in ways that can astonish. even delusion. But. meaningless absence. our experience. but it is used here to indicate an important difference in this new level of understanding. we find that disparate experiences. it will simply permeate our understanding of the Spirit – that is. Now. This is the understanding that we must convey. You can appreciate the difficulty the Spirits have in accepting this knowledge as the fruit of a mighty endeavour. first to our own Ego. It generates intense hungers and desires. great violence and anger. we have the profoundly disquieting sense that something is lacking in the Discernment. It will have no locus or form.our experience. we discover that large parts of our life-experience fall into quite remarkable coherent “shapes”. The word shape connotes pattern. when we review the new shapes we discern through broad swathes of our lives.
regardless of race and religion. rational and irrational. and so there are memories it celebrates. while unhappiness erupts into human affairs. and disappointments that are tempered by hope. moral and immoral.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. The former is usually regularised as festivals. This process of refinement of experience is undertaken by all human beings. 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. diligently prepared for and fully shared. 139 . it is not all gloom: humanity has happy experiences. flaring up and then dying away as the fury or resentment is vented. is in fact part of the response of humans to the demands of this process of refinement of life-experience. religious and cultural festivals. and human beings are strongly tempted to ease this suffering by projecting it – like a contagion – on to others. Much of the activity of mankind. unpredictable and singular. the process of reconciling ourselves to our memories of experience often involves deep pain and anguish. and these societies can behave exactly like individuals in visiting their pain and frustration on other social groups in acts of war. Whole societies can be convulsed by the need to absorb collective experiences. Of course. It is significant that human happiness is expressed in ways very different to human unhappiness. education or even apparent mental ability. For instance.
and that instant is annihilated as it is succeeded by the next instant of experience. as some kind of fruit of experience that leads us to an abstract conceptual reality hidden behind what our senses tell us. But the world does live on in us. either because what is being sought – knowledge that will inform the Gods of their present situation – cannot be achieved. or indeed the universe. philosophy. along with all the other spiritual emanations. or. which is at present the actual agony of the Same. worse. are really responses to life-experience. 140 . then. could be condemned to a blind endurance of pure experience. 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. Formal knowledge. like a wound which we then strive to heal. Thus mankind.It should be clear from the account above that the world. theology. In fact. does not exist in time. though we often treat them as explanations that in some way substitute for the content of experience. unrelieved by hope or by the certainty of any cessation. The universe exists only at this instant of experience. the core Godhead. But the most important insight here is this: that the human endeavour can fail. as an effect upon us. and the sciences. 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.
man is seen to be beyond morality. in the later modern version above and beyond – by definition of being free – all moral restraint. as Nietzsche rightly conceived of it.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. an awareness of both its desirability and its temptation. but appears only in the modern account in our own ambiguous attitude to personal power. the equivalent of a headless chicken. in the classical Stoic version incapable of moral self-control. Originally. in fact. subject only. to his own unbounded will to power. capable of doing anything he wants to do. the idea of the freedom of the human will was quite different. In both these accounts the concept of the freedom of man seems to mask a deeper concern – a fear of loss of control. by fate or by necessity. In both versions. By comparison with this view. an unconditioned and undetermined origin point from which we can exert a force upon the universe and its contents. 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 . a very real fear of descending into darkness and chaos. ultimately. Now. the modern version of human freedom sees man as a god. everything. and so essentially a chaotic being subject to every whim and passing influence. which has continued to underpin the Christian view of mankind. a being capable of anything and. This is obvious in the Stoic account.
most obviously its intelligence. Yet there are natural forces. so that a whole complex of motions and reactions is created. therefore no possibility of applied forces in the universe. it is also invulnerable to the forces of the universe. by its very nature as intelligent. Thus. 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. but these powers flow from this Being in a way similar to how natural powers behave. Some will be more powerful than others. of imposing an order on the universe. And it is out of this complex that the universe of forces we experience comes into being. there is no room in the Same for the idea of a will-power. as commonly understood. Inasmuch as the universe is constituted at any instant as a disposition. gravity and various chemical and electro-magnetic energies.the universe and of man’s situation within it. the reactions will vary depending on the formation of the elements involved. It has abilities. 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. It is clear that the divine Same is not a being of power. so its influence on the disposal of the universe cannot be discerned) is not alone capable. how water will flow to achieve equilibrium. Thus these forces wash against the Same’s 142 . This is possible because the Intelligence of the Same (at least that. In these later encounters between various elements. how gravity appears when certain material preconditions are met. the nature of the Other remains unknown. its array of forces must also be disposed in some order. rather than as a mere aggregate of accidents.
it has no dimensions of its own. many kinds of forces. They would thus have experience not only of the effect of the Other. In the case of mankind. The spiritual emanations that preceded mankind have tasks similar to that of man.Intelligence and recoil. It is not a power or active force: it is a resistance. Yet the human hunger for its origin remains unabated. direct perception of the spiritual Source would need to be occluded. no matter how deeply we are immersed in the toils of the Same-Other 143 . the freedom discerned in man is this Intelligence. not by initiating action. but shaped like a head of chicory. yet capable of organising it. capable of ordering – not the forces of the universe – but the recoils that these forces become upon contact with the Intelligence. This is the Light that all seek. for the mundane experience would be utterly unbearable if even the slightest vision of the Pristine State be permitted to them. a nature finally detached from the universe. As an aside: this human Will-Intelligence is discerned spiritually as an image only. In appearance it is like a pearl. but also a more or less direct perception of the divine Core would remain available to them. except that they have the additional task of preparing a way for mankind to return to the Godhead or the Same. each with its own distinctive recoil. glowing very softly. Thus. 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. In this way we act by manipulating forces already in action. an endless flow of force and recoil.
as a correction to the human dream-memory of a state of repose. and so changed. Christ. in other words. by the vicissitudes arising from the Same-Other encounter. and as the human ability to create substitutes for their Heaven. In effect. and to bear witness at all times to the value of that task. as a memory. and eagerly abandons all memory of its earthly experience. so that they can overcome their hatred of Earth in order to recollect the fruits of their individual lives on Earth after death. are engaged in building a new Heaven. a Heaven at present unknown. In this role. 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. its divine Source. Christ reminds each of us that we. a companion light. most of mankind turns immediately to face. presents mankind with the reality of Heaven. as spiritual beings in union with all other spiritual beings. It is the role of Christ in this case to bolster the courage of human beings. improves. already affected. that because of the nature of our reality cannot be known until it is achieved. Christ is like a light. to ease their pain while alive on Earth by artificial means. DG: Good Friday 2005 144 . This danger grows greater as human consciousness of its earthly situation increases generation by generation. which crucially involves the survival of the lessons of human experience while incarnate.encounter. This situation is made worse by the fact that after death. as it were. It informs. who serves to remind individual men and women of the reason for their task on Earth.
SOUL AND WILL – THE PHANTOM OF LIFE 145 .
146 . it will have already learned much of the fundamental lessons of life through imitating what he has sensed others do. for instance. Long before the child can be taught through images and words. In the case of raising an arm. The normal view is that there is an operation internal to the body that performs the action. In a way. though the mechanism of the limb movement can be detailed. But what of the actual mechanism? Let your arm rise and it seems as though drawn upwards into a particular position. though it seems impossible to locate the actual site of the operation. There is an obvious reciprocation here – human behaviour is a matter of learned response. Flex your fingers arbitrarily and again it will seem as though the digits “flow” to fill a space prepared for them. One way to approach this question is to ask what happens when an action is performed – say raising an arm. If the action is closely observed. this sense of release is experienced up near the shoulder. because the ability to remember will not develop until the child is in its fourth or fifth year.Jesus Christ admonished that we should treat others as we would like to be treated. and that we then perform the action much as water would flow to fill a hollow space available to it. It is as though the space in which the action will take place is somehow prepared in advance. How can an infant do this? It is clear that memory is not involved. 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. it is apparent the event is initiated by a kind of release that takes place “behind” the locus of the action.
There must have been an instance when these two entities first encountered each other.What is happening here? Consider that if our actions are learned through imitation. called for convenience. One important feature of this depository is that it is not dependent upon memory. the entities themselves – the Same certainly. In this encounter – and in every other one that followed – new elements composed of combinations of the Same and the Other would be formed. Prior to the encounter with the Other. the Same would have abided 147 . 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. Every action repeats a previous action. Yet there was – always – some change. the Same and the Other. even so. then. This implies that there must have been a first act. A fundamental point to be grasped in all this is that no action is original. a primary event. then when we raise our arm we are simply imitating an action we had witnessed another undertake. The previous essay described our reality as composed of multifarious combinations – and recombinations – of two entities. This suggests. nor does it require any act of representation – in image or word – in order to retain the impressions. the Other assumed by inference – did not lose their identities in such mergers. 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.
it was no longer alone. it had no sense of what caused that limitation. Is this possible? Unfortunately. It ignores the fact that while the Same experienced limitation. that there must have been two moments in the Same’s reaction to the primary encounter. One result of this was that the Same now had a boundary.utterly alone. many times – and continues to occur now – it remains the same primary event. Thus the Same’s experience is more like reacting 148 . The phenomena of knowledge and its instruments are the most important evidence. The first moment would have been some kind of detection of the limitation placed upon the Same. It follows. Then. then. such an interpretation is based on deep seated intellectualist assumptions. and while it has been repeated many. This is the fundamental fact of existence. Moreover – to the extent that the Other remains unknowable – it would have been a boundary defined by an unknown. The existent could be in all its complexity without knowledge of the fact that it exists. Therefore it can be assumed that some quality in either the Same or the Other – or in both – makes knowledge possible. The encounter of the Same and the Other and its ramifications need not be knowable in order for them to be. because the Same can have no direct experience of the Other. Then the second moment must have been some kind of understanding of this fact of limitation. but features of it can be indicated. suddenly. The effect of this event on the Same is impossible to describe. The Same is being repeatedly defined by an entity that is unknown to it. This primary encounter is the only event that has occurred to the Same.
there is no mental content in the Same’s experience here.to an event but then finding no evidence that such an event occurred. 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. involving no more than the possibility that something else might happen. this reaction-limit event is repeated across the full spectrum of the emerging reality. Of course. And as the Same continues its encounter with the Other and the multitude of combination-elements come into being. the possibility implicit in the Same’s response writ large throughout the whole universe. 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. there is little content in the Same’s response except a momentary reaction that has no further effect. and their many 149 . but the fact that it is repeated over and over. What is significant here is not the Same’s experience as such. This is because the Same encounters the Other repeatedly wherever these elements exist. In fact. Thus we can to begin with posit a Universal or Cosmic Soul. repeated so frequently that it becomes a continuous stream of reaction. It is an extremely limited articulation. This extremely limited act is the source of all that reflection we call knowledge. 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.
certainly not known directly.) 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. (Whether the Other responds in a similar way or not cannot be known. it needs to be pointed out that despite the very complex and ramified intermingling with the Other. Before describing the elaboration of the Cosmic Soul. A distinction can be drawn between the Same – and presumably the Other – on one hand and the various elements 150 . As an aside.resultant elements. At the same time. If the Same tries to ask the question “What is it?” in reaction to its encounter with the Other. Thus the Soul has two components: one is the possibility implicit in the Same’s response. 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. 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. then the Soul is the beginning of the formulation of that question. the second is the fact of the existence of the Other. the Same remains always a unity – no part of it ever becomes detached from the whole. it is a congeries of discontinuous primary events. remember that the Cosmic Soul itself is discontinuous: in fact. The Soul – in other words – hangs upon what is to us a void. but also to the fact that the Other – though utterly unknown and un-evidenced – is the actual “background” making the Soul’s existence possible.
what is obvious about these formations is that they are not in themselves intelligible. 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. This is also true of secondary element formations. primary elements. Of course. in witnessing the presence of an element we sense only the portion of the element derived from the Same. This means that they can only be sensed rather than intuited. elements register in the Cosmic Soul by means of an “evacuation” of the Other material that in part constitutes them. However. Thus.that result from the mingling of the Same and the Other. however. 151 . tertiary formations – of secondary elements with other secondary elements. While the Cosmic Soul is constituted by serial reactions of the Same to limitations placed on it in its encounters with the Other. so that the resultant elements exhibit characteristics peculiar to the individual elements themselves. where the Same and the Other merge with elements already formed from Same-Other encounters. 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. and thus can be known only because they register in some way in the Cosmic Soul. and even the Same or the Other – all have characteristics peculiar to themselves. While the Same continues to react as described to its encounters with the Other. there comes a point where this process becomes evident to human senses and instruments. These characteristics. once in combination with the Other. Again.
One. both the foundation of the Soul itself and the forms it enables are dependent upon the absent-presence of the Other. In time. a god was made to become a man. feel heat and cold. touch the hard and the soft. 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. * Once. about two thousand years ago two changes occurred almost simultaneously. men became persons. intended to create a rational being who could answer to the rationality of 152 . they even deified themselves. 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. They also deified animals.These are secondary phenomena in the Cosmic Soul. And this is how the whole manifold of the Universe appears to us. The same eternal question – “What is it?” – is asked continuously within us. and two. A persona was initially a legal fiction. How we experience this manifold is made possible by the obvious fact that we ourselves are composed of both Same and Other. intermingled in our bodies in a myriad of elements. Though we see light and shade. man deified what they perceived to be the forces of nature. both those they hunted and those they tamed. man and woman. simple and complex. Then. and the same failure to receive an answer occurs in response over and over.
Thus it mirrors exactly the primary response of the Same to the presence of the Other. The congeries that is any human being is – like all elements composed of Same and Other – in itself unintelligible. the “question” asked. while in fact the senses merely register limits. And its data partakes of the Same’s experience too – what registers in the various senses is normally interpreted as positive data. while yet they are – seen against the backdrop of a universe that poses an unanswerable question – no more than fantasies. the question remains. 153 . 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. Even considered as fantasy. 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. Instead. these narratives are answers of a kind to the question “What is it?”. 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. “What is it?” and the non-answer that is received. This mean that the knowledge we have of ourselves and of others is not derived from the “internal” composition of our bodies.legal systems. And the formation of knowledge in the human being depends upon the two moments of that arrested reflex. The human sensorium is engaged solely in responding to changes in the sensibilia. Then even gods were given personalities and so they too could be brought into a legal framework. and in terms of the Same’s reaction to its limitation by the Other.
Like the Same’s experience of the Other. This echo is obvious in the sense of touch. 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. There is a double-ness here that is extremely important. In registering sensibilia. while sight and sound – especially – involve processing. so that the raw pulses of energy become sounds such as music and images filled with colour and shape. But the sense of touch also reveals another dimension to the act of sensing. in the senses of sight and hearing especially. seems in a way self-present. for instance. in encountering the nothingness of “matter”. Touch. But how is the depth experienced in the other senses. the sensorium also encounters some aspect of itself as a kind of reflex. All sense experience contains a kind of echo that acts to create an impression of depth. That is. where both the surface touched and the surface touching have a distinctness that is apparent.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. 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 . the sensorium at once registers its own encounter with this nothingness. in touching a surface we are actually encountering nothing – which of course we could not sense.
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
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
content of the elements we are sensing is disposed among
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.
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
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
It is obvious that though the Same recoils from the encounter with the Other at the level of experience.presence of the Other can be sensed. it is obvious that while any 159 . it remains in contact with it as an entity – hence the creation of the elements which go to construct the objective universe. The Soul has already been characterised as arising from the second moment of the Same’s primary encounter with the Other. that it can be witnessed only by means of its content. but only as an absence of the Same due to the latter’s curtailment by the encounter with the Other. This state of affairs can be modelled roughly as a screen – provided by the Other – which displays forms – provided by 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. the Soul. The question then is: What survives the second moment. Thus the Soul’s continuous presence/being is tied up with the Same’s continuous encounter with the Other. It is best then if the phenomenon of memory be traced back from our present experience of memory and its container. Does this make sense? Consider that a distinguishing feature of the Soul is that it has no form of its own. Now. 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. Is this not a very good description of the Other in relation to the Same. we can assume that the “absent/presence” of the Other survives. when apparently nothing can survive the first moment – the initial reaction to the encounter with the Other? Well.
Thus the Soul is composed not alone of the absent-present event in itself. In a similar way. they nonetheless survive implicitly in their consequences. There appears no good reason in itself for retaining the purely experiential component of the primary encounter. the sheer multiplicity and continuity of interactions between the Same and the Other can account for the persistence of the Soul. and their elemental derivatives are passing events. lacking any criteria which would select from among the experience events. the Same discovers itself over and over again subject to limitation. Thus while all interactions in the universe can be regarded as ephemeral. this universe would be just a dumb clockwork. After all. Yet the Soul has content. 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.contact between the Same and the Other. while each reaction of the Same to contact with the Other produces a passing experience of the absent-presence of the latter. In fact. then all of them must. Within all these elements and their manifold of interrelationships. Now. the cosmos is composed of more than the simple primary encounters of the Same and the Other. but also contains the Same’s sense of this absent-presence. there seems no reason to suppose that this experience survives the event. This will seem at once a stupendous arrangement and yet full of redundancy. it must be inferred that if any of these events survive. But that is how it is – otherwise. and in each 160 . each such event will have a consequence insofar as new elements will arise from it. so it must be concluded that at least some of these experiences of the absent-presence of the Other must survive.
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. Yet this intelligence underlies every presumed development in all the mental powers of living creatures. 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. * By the standards of modern theories of intelligence. and while this reaction has no consequences beyond the fact of this reaction.case it recoils and experiences its formation and reformation against the background of the invisible Other which is determining its succession of reformations. along with the whole play of sensibilia that accompanies it always. in the primary response of the Same to the Other a primitive abstraction from the actual event does take place. Thus. Intelligence is a reaction to restriction. The recoil is simply a reflex – yet is 161 . The Same’s response is its recoil from this restriction. There is the fact of the encounter of the Same and the Other. Thus all physical sensation. all intelligent activity is just that: reactive and blind. At root. It is reactive rather than intentional and shows no evidence of any kind of consciousness. there is nonetheless a primitive sense of boundary and of what forms that boundary. And it is among this gamut of formations that the universe as we know it comes into being. the intelligent activity of the Same will appear extremely primitive. from the most subtle to the most concrete.
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. There is no other source. the Same is receptive to all kinds of answers. only an impression – a sense of the restriction the Same has just experienced as a phenomenon other than itself. Now. as it were. given that the Other remains unknown to the Same. the Same now exists in part in a state of expectation. it is open to stimuli from the burgeoning range of elements that result from the interaction between it and the Other. 162 . But something nonetheless abides. This is the Same’s sense of the Other. It is not that the Other answers in any way. we can picture a secondary action that accompanies the initial reflex response which abstracts from the experience. but in the repeated encounters with the Other. 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. these stimuli will have their roots not in the Same itself. It is not a memory. Looking back through our own mental operations. So. though always hidden from it. so that something abides for the Same after the primary event has taken place. just that having asked its question as a reflex. This is what abides in the Same – an openness towards what is not itself. where the latter is elaborated as a multifaceted boundary to the Same. The other side of this coin is receptivity: in being expectant. and yet not anything else either. And as before.contains something more.
How. An example of this would be seeing a tree not only as it appears now in three dimensions. Now imagine that the whole universe in all its four dimensions could be unravelled and laid out as a vast plane. Allow that the universe has the extension in three dimensions that are apparent to us. This can be figured in the following way. the Same’s intelligence retains the same form. the Cosmic Soul must retain an active relation with all of that past. but to see also its progress from seed to its present state as part of our actual view of the tree. If this is true. 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.In this way. 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. then a number of startling conclusions can be drawn. And what appears before intelligence in this situation is Soul. and then add a fourth dimension that is not simply temporal but a real extension into what we consider the past. And even in the most elaborate forms of intellectual and artistic expression. though hugely spread out over the whole range of elements that compose the cosmos. the past of the universe survives in some way. if there can be no such thing as memory – that is. First. 163 . and second. intelligence operates always in this way – a recoil that is at once an enquiry and an expectation. always receptive to what appears to it as a pure emptiness. * The question can now be asked.
But how can we return to these original events. if we have no memories even of the “way” back to these events? We are part of the Same. and second. then. In this way is the entire universe accessible to us through what seems to be memory. can be viewed as elements in themselves. we could be one with the Cosmic Soul and its intimacy with the entire universe. This suggests that life is no more than a very complex combination of elements many orders removed from the primary event. * What.Consider now that the Cosmic Soul would lie upon this plane like a thin layer of response to this elemental plane. the Cosmic Soul must retain an active relation with all of that past. is life? Well. figuring all the complicated lineaments of the Same against the backdrop of the absent-present Other. for example. The organs of living creatures. and it can be understood why a return to the original event itself would appear limited. composed in turn – as are all elements beyond 164 . life in its elemental substrate is in direct continuity with all the other elementary constituents of the universe. 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. It is after all only the limitations of our sensibility that restricts us: otherwise. to begin with. not in the actual universe itself. The limitations here lie in the limits of our sensibilities. Consider now that the partiality of our seeming-memories reflects the partiality of our experience of the original event. and the Same is everywhere one.
as in the camouflage assumed by animals that cannot themselves perceive how they are protected. Then there is the more subtle – yet pervasive – experience as of a providential hand that supports human beings in their lives. Nothing new is ever added to life. This awareness is experienced as impersonal yet compassionate. this providence appears as a power intent on 165 . Thus the process of reproduction is autonomous to each kind of creature: no outside agency is required. Even the very kernels of life – the sperm and the ova – replicate themselves. from simple to intricate. In fact. fate or fortune. 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. down to the tiniest cell. that goes under the name of luck. so that the question of the nature of living beings extends beyond the facts of their elemental constituents. Other self-preserving strategies can be more indirect. This is achieved by the relatively simple process of each kind producing copies of itself. This is witnessed in the microbe’s ability to frustrate every attempt by medical science to annihilate it. Of course. yet which behave as though they know they are protected in this way. A question that can arise here is this – Where did this primary life cell come from? Another feature common to all life is awareness. life is more than the sum of its parts. Overall. The most obvious feature is that all living beings reproduce themselves.the first order that arise from primary events – of elements of a wide range of lesser complexity. life in all its parts is produced by selfcopying. its adversities as prudent as its blessings.
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 also vastly extending its capacity for adornment and selfexpression. it also seems to work in subtle ways towards some objective that is not necessarily essential to life itself. towards greater mobility and autonomy. But there is a significant limitation here. 166 . though all mankind craves happiness above all goods? By comparison. that is transcendent. It can be seen how this kind of balance might be required to temper a system such as life. The operation of the providence is both apparently disinterested and quite pervasive across the whole spectrum of the living forms. to make him what is understood as god-like. to the extent that an environment with finite resources would provide such a check. there is a tendency among life forms towards improved efficacy. which in many ways mimics the providential power. Above and beyond mere survival. but which life itself cannot provide. But it operates to ends that are not evident in its operation. what is the fruit of human selfawareness? It seeks to make man an end in himself. which is in essence a one dimensional concern with survival through numbers. The pinnacle of this development is human selfawareness. Yet. a qualitative element can be discerned in the actions of this providence. Its prudence not alone relieves those it assists. capable not only of ensuring the survival of the species in ever greater numbers.preserving a balance that seems essential to life. This has so far culminated in the evolution of human kind into a self-conscious being.
As a composite of the Same and the Other it is only sensible – like every other element. We must conclude then that the End to which the providential power is working is derived from the Other entity. Providence would simply bypass mankind – as perhaps it may have done before. life itself is not intelligible. And we have no sense of it. If it was. it is obvious – as already remarked – that life as we know it is not involved. Would it make any difference if mankind succeeded in doing this? No.Beyond the struggle for existence. except to the extent that we wish to believe it is part of human destiny. the End would be a 167 . Though vibrant in its variety and exhibiting degrees of intelligence. mankind tries by every means to abstract itself from the reality it finds itself in. This is what has been described above as the Other’s response to the question asked by the Same. And out of the debris it would prudently resume its work towards its objective. learning from its mistakes. But that is not possible. It is also obvious that the End is not an objective of the Same entity. we would have some knowledge of it – to the extent that our capacity to know is derived from the Same. “What is it?” In this case. so men instead seek to create a reality for themselves at a remove – though still within – the given actuality. This conclusion is meaningful from at least one significant perspective. We can posit one feature of the Other that is manifestly incomplete. * Can anything be understood of this End? For a start.
for instance. 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. in part composed of the Same entity – which we easily infer from the kind of intelligent insight we can have 168 . To the extent that we are. 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. It could also be that life may be just part of a process beyond our powers of understanding.revelation of the Other to the Same in some form other than its present “absent-presence” relation to the Same. the virtue of being consistent with the other fundamentals disclosed here. The form this answer could take is obviously unknown at present – it could only become knowable in some way at the instant of manifestation. at present. that the other entity could attempt a “reply”? And given our almost complete ignorance of the nature of the other entity. But one thing is for certain. 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. which has been framed here as “What is it?” Is it not inconceivable that if one of the entities can ask a “question”. one of these entities responds reflexively so that a kind of question is asked. This may seem a farfetched conclusion. at least. It has. It could be. 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. this conclusion is plausible.
8 December 2011 169 . 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. Whether this relation will be intelligent or sensible remains to be seen.
ON THE INCARNATION OF THE EGO 170 .
This can be done using two sources: 1. by unpicking through insight what can be known of the constitution of the human being. 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. are available to us. Yet it is precisely because the event is of such significance that some attempts should be made to gain what understanding is possible.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. that part which when active produces a female child was derived from the receptive half of the Primordial Man. while the part which produces the male child was derived from the expressive part. 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. though not 171 . experiential or from insight. 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. Why would a God require a mother? And on the mundane level. But. Because it is a unique event – the culmination of a significant line of human development – no precursors of any kind. by examining the broad pattern of human experience in history and 2. One of the most ancient images in the historical record is that of the Madonna and Child. strictly. these interpretations are dubious. So what then is the purpose of the image? At the time of the division of the primordial man into the two ‘sexes’.
The human being can be seen to have two main elements in its constitution. The man meanwhile could only appear as a usurper in the course of his development. while the male being was left with only the instrument of expression. In time this woman of knowledge would be projected as a goddess – Isis. and finally as he exercised his unique ability – to learn from experience – as a technologist. 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. Of course. such a line of development did not occur by accident. The Will is quite autonomous – it will function for all eternity if let – but only if there is something ‘against’ which it can grow. would when determinative generate a female child. 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. called here WILL and SOUL. 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. Figure the Will as a tree – the Tree of Life – with its principle function one of growth. then as hero. It is therefore the very principle of life – even though of itself it is not alive. The endless propagation of cancer cells is a simple but exact example of the autonomy of the Will.itself female. for instance – and be celebrated in a later age as Sophia. 172 . first as a god.
Leaving aside the question of the how and why of the Soul’s role in creating form. This can be seen most clearly in plant life. vary so much in shape when the function they serve is substantially the same? So. function and embellishment. 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. And while many are explicable in terms of survival value. The autonomous activity of the Will is sterile – it will always be a matter of adding more cells. Some other principle must be at work which gives shape to the activity of the Will.Yet it is obvious that living beings – animal and vegetable – are not the products of an autonomous Will. the salient fact here is that Form 173 . where the principle of growth predominates – plants are formed by the repeated addition of cells on and on – until the process stops – is stopped. All life forms. Why do the leaves of trees. all achieved by a simple addition. even if this Will is the driving force of all life. small and large. for example. much of the detail seems to serve as little more than pointless decoration. The obvious candidate here is the Soul. The result is a myriad of shapes. on the other hand. Thus whatever source underlies these forms must be capable of establishing a boundary condition. at least a significant function can be indicated: life-forms serve as a limit upon the profligacy of the Will. while the rationale of these forms cannot always be demonstrated. which – having its origin in the Other – is in effect a boundary state between the Same and the Other. These forms exhibit an extraordinary range in style.
function and expression. full of variety even though the Will’s essential activity is simple to the point of banality. pressing on in its autonomy so that the whole of reality is constantly in motion. the operation of the Will is in fact the primary response of the Same to the Other 174 . presses in on the Will activity in such a way that the reality as we know it is created in all its detail. by means of the Soul boundary. The Will of course continues to function. Does it succeed? Impossible to judge. It follows then that the myriad of forms.is in effect derived in some way from the Other. 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. simply a reaction that seeks to restore a prior state. In other words. 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. In other words. Thus we have a model in which the Other. It is a blind operation. with their unsurpassed variety of shape. have their origin in detail in the Other part of our reality – a part that is otherwise unknown and unknowable to us. 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. 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.
175 . so that the child’s Life body remains excluded. the child will grow up lacking a sense of the reality of its own physical body. 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. It has been an esoteric tradition that the human being is composed of four bodies or sheaths: the physical body. Thus the interaction between the Soul and the Will is the basic interaction of the Same and the Other entities.but repeated endlessly and everywhere the Same and the Other re-encounter each other. When born the infant incarnates in the physical body alone. Sometimes the mother will not surrender control. the Life body. In this circumstance. The infant’s own Life body enters the physical body gradually during the first seven years of its life. 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. The growth process – undertaken by the life body – is controlled at first by the Life body of the mother. Human sexuality is polyvalent and can be imprinted with many different forms of sexual behaviour. This is the source of much homosexual activity. but here detailed in terms of the formal structure of our reality. This can be a significant crisis. 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. The simple close proximity of two bodies can easily stimulate sexual attraction regardless of gender. the Soul body and the Spirit or Ego body.
Here the father or father-figure plays an important part. fraught experience. Again. This situation can serve often as the foundation of a vocation. there can be a crisis half way through this development. Such relationships – once described as “platonic” – can offer much needed consolation to the participants. 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. The final process occurs during the teenage years and is still a very difficult.The absorption of the Soul body begins once the life body has been established in the physical body. when the child might have occasion to act as father to the man. when the child can develop an intense regard for the moral guardian. The child will then become what is known as a “lost soul”. usually within a religious or military organisation. it accounts for both the introversion they suffer and the intense group dynamics that drive them as they search. for their now lost “soul-mate”. Again. The process will often take on a moral form. the close contact this search stimulates – this time between the sexes – leads to the sexual imprinting of central importance 176 . all unknowing. Teenagers feel this separation very keenly. The process can also fail if the father or guardian refuses to relinquish moral authority. Once again. where imitation is as important as instruction. 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. such a person will seek to enter another person – usually also a lost soul.
However. Similar to the individual’s experience of the entry of the other bodies. As well as this. the process will appear very real to the teenager. But for some males it will be an instant of clarity. 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. that will 177 . quite distinct from the rest of their lives.to the survival of mankind. Whether such matches are successful or not. Because the ego process does not involve another human being. and it will have perceptible crises and a culmination. there is an initial culmination – when the Ego first makes known its presence in the Soul – about halfway through the seven-year process. 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. The Ego is not yet capable of entering fully into the human body: only a “reflection” – to be described below – will enter. 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. 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. this culmination appears as a purely personal event unique to the teenager. there is a tendency – especially among teenage boys – to conflate the emerging Ego presence with his active male identity. Otherwise. Between the ages of seventeen and eighteen there will be a momentary sensation of being elevated into an area of pure white light.
At the time of the incarnation of the Soul itself. The incarnation of the Soul in humanity leaves evidence whose content only becomes clear to us at the later stage. 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. many also sensed that 178 . For a few. it will be as well to review the incarnation of these supraphysical bodies into humanity as an historical sequence. when the Ego reflection first makes its presence felt. In women. for example. about three thousand years ago. Thus is engendered the Self. This experience affected the sexes differently. 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. humanity would have had an increased sense of expansion. this feeling of abandonment was primary and abiding. Before going on to examine the later stages of this process. more like a totemic being that the individual must absorb. however. coming to rescue them from an increasingly problematic existence.abide at least as a sense of unsourced certainty. it might even suggest to them the approach of a saviour. The incarnation of the Life and Soul bodies occurred so long ago that evidence for their inauguration will be slight though nonetheless significant. It seems that the incarnation of the Life body led to the establishment of the idea of a male god-being. 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 simply made men more mobile.
Aengus and many many others. as though they had been melted down so that little versions of men and women could come into being. in image. It was a very strange mode of being for human beings. light is completely different from its source. With the advent of the Ego reflection begins history proper. the story of Lucifer brings out the full impact that the advent of the Ego reflection has had on mankind. Of course. More than any other being of light. Apollo. but without resolving the strangeness of it all. Krishna. though the truth is that it is only a reflection. The best way to approach the subject is to place it under three headings: Lucifer. word and music. Dionysos and Plato. Favoured by God. so that quite a lot can be learned about this process and incidentally about the Ego itself. which resulted in an explosion of expression. who appeared to women as a kind of residue of their powerlessness. Lucifer – the Light Bringer – is the most apt figuration of this fact. an echo. at once the bearer of the greatest gift and the Devil.they could have complete control if only they could “turn” in another direction. only that the Soul gave the individual a sense of his or her own inner life. Light is regarded as an objective experience. But the story is told from a particular perspective. which they felt brought their inner selves to life. the Prince of Darkness. which is a copy of the original sound. the angel Lucifer overreaches 179 . But unlike an echo. 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.
of course. while in the case of Dionysos/Bacchus it is women who actually tear the god to pieces. Attis. and its contents.himself and falls to earth. so that it too falls away from God. 180 . And what is illuminated by this Light? The Soul. The Ego is an entity such that a certain substance will throw back a reflection in its presence. putting the stories of Lucifer and Dionysos together. for example. where he corrupts mankind. but whichever it is. 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. It has been rationalised as a dramatic ritual symbolising the growth of new life from the seed. 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. would be dark without the presence of the Ego. when it became an almost universal religious practice – now referred to as the Mystery cults – the core act of destruction makes very little sense. Next there is the figure of the Son-god. where many of the rended gods. and as man’s death in sin and rebirth into purity. are restored by a mother-goddess. 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. which seems to shine brightly for us in the Soul. But even the Sun. But the specific mode of destruction – tearing into pieces – has never been explained. or Adonis. Osiris. Now. Here the figuration can be confused.
Crucially. and the woman becomes Eve. but are separated one from the other in the process of reflection and incarnation in 181 . who earns his bread by the sweat of his brow. The human Egos exist as one identity in the spiritual realm. This has affected man and women in different ways. These experiences of the man and woman constitute the lineaments of the Fall. and drives him to construct a world as his habitation. looks for the pre-Ego Primordial Man in order to save him. not to its spiritual source but to the woman’s idea of Heaven. Yet this is only a fantasy. for the Ego is reflected as fully in the woman as in the man. unable to see the individuated man. so that rather than being in herself heavenly – in the Goddess sense – she comes to believe that she merely has a memory of Heaven. where man becomes Adam.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. 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. It can be seen that while the Ego truly falls to earth in the man. Individuation simply reinforces the man’s sense of abandonment and isolation. individuality acts to split her Sophic nature off from what she comes to regard as Heaven. And the Temptation itself? What the Luciferic serpent teaches is the lesson of relationship. in the woman it is as though turned back. who. But in the woman. hoping in that way to restore herself to Heaven (and thus to God).
Egos themselves will also exist contingently. For instance. where real elements are abstracted as signs. The greatest effect on mankind of the advent of light has been the growth of the intellect. But reality can be misrepresented. (Strictly. It is here that the phenomenon of Light has had the most radical influence.) They would seem now to be simple minded in their sincerity. This was because they lived directly out of their Wills.mankind. to give trust or to betray it. subject to the vicissitudes of human activity. Thus the Egos seek to prepare humanity during this period of reflection for their oncoming incarnation in human individuals. They could be violent. which is possible through the development of the Platonic theory of Forms. even vengeful. but they could not be gratuitously 182 . Being subject to accident could make their behaviour unpredictable. which is a catastrophic event for these Egos. they were incapable of lying. effectively transforming whole peoples. their beliefs and practices. though still immortal. so that they could only do what had already been done to them. Once incarnated. that human individuals must learn how they can relate to one another. there is no such thing as a lie – to the extent that reality cannot be falsified. It is through the manipulation of these signs – as arbitrary descriptors – that mis-representation is possible. What they seek to teach mankind is simply the fact of trust. but they could not misrepresent the world or themselves. and how they will suffer real consequences through their decisions. The transformation has been so complete that it is hard to believe just how different pre-Ego people were.
which in a way they were. these pre-Ego people would appear stiff and robotic to us. while the women moved in Heaven. Yet. and the works produced were honest representations of what moved in their Souls. and bearing the knowledge of Heaven gave them a status akin to divinity. they were not stupid. they merely register changes in specific kinds of radiation. Thus the 183 . The men lived on earth. though to us they would be seem to be moving about in a darkness. they could hold enormous amounts of past experience in their memories. Because their knowledge was dependant also on their Wills. sensing the placements of surfaces with their eyes in much the same way as bats do with their ears. The pre-Ego people used their eyes to “see”. Stonework.cruel. The Will is infinitely malleable. Eyes are not light sensors. What lived in their Souls was real drama to them. as detailed above. Only the women could remember further back. their inner lives were intense and – though they could not know this – personal. but nonetheless always doing what had been done to them before. They were not a moral people: they were simply innocent. In all this. by others people or by the accident of circumstances. Throughout their lives. so that repeating an activity could lead to the development of very intricate skills. It is hard to accept that before the advent of the Ego human beings had no experience of light. aided by sometimes elaborate mnemonic techniques. carving. they were always only repeating actions. Though they were simple. in effect a history of their incarnations from the time of the separation of the sexes. all plastic arts were highly developed. not in obviously ritualistic or mannered ways.
This identification would produce the fantasy of the Self. At base was the animal condition.appearance of the Light in the Soul was a radical event. by gift of the Gods or by theft from them. But they became aware that this Light was an addition to their Souls. What did they see? They saw at first what they thought was Paradise. which engendered some unease. concerned entirely with procreation and survival. 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. as can be seen in the variety of accounts of the source of this light. 184 . the male and the Sophic. it was the appearance of this fantastical Self that determined the common view of the Ego as a powermaniac. The male element found an echo of itself in the Ego and found itself much glorified in its Light reflection. Here the effect was ambiguous for both. 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. 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. Above this there were the elements that determine the sexuality of the individual humans. that had previously felt to be overseen by a vague almighty power that provided a context for its existence. Suddenly people could see the contents of their Souls. who appeared as a kind of terminus for the ceaseless strivings of the animal condition. because it appeared as an addition to the Heavenly state familiar to the Sophic element.
The senses became conscious of themselves.To add to these strains. 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. It was an automatic system. but this consciousness – in lying directly upon the Will – was capable of quite far-reaching development. Though it would take many generations for the full effects of this change to become evident. Sight went from being a simple sensor to become literally the source of the World in which people lived. so that these echoes became kinds of sense-beings. with colours and forms. where the changes registered by each sense were unified by the common impressions they made in the Will. The Light reflection of the Ego interrupted this balance by granting primacy to the sense of sight. serial sound sensations became musical forms – harmony – in effect sequences of sounds unified through anticipation. These changes in the sensorium flooded across the Will like clothing covering a nakedness. the senses themselves became reflected in the Light. 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 . the lighting of the Soul had analogous effects on the other senses. It is still only a matter of reflection. The human senses had been integrated in terms of the Will. Fundamentally. a world filled with objects. really at base an instrument for maintaining the equilibrium of the Soul in a contingent environment. Likewise with hearing. This can be most clearly understood in the case of the senses of sight and hearing.
Yet these Egos are the cores of every incarnated human being. they were nonetheless quite separate from each other as physical beings. 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. 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. While men prior to the division of the sexes shared a common knowledge. Popular belief has the Devil residing in Hell. 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. with each man – 186 . that is. a primitive awareness they derive from the Same entity itself. This is a very true understanding of the condition of the Ego now. though they could have no sense of this fact. Thus consciousness is a mechanism for preserving Forms by means of a continuous reiteration of images in memory. it is the image that makes sight. In a very real sense. But they could also see the dark place – the source of the Light – where for them the Devil resides. it is dependent upon the Ego. Before their entry into human beings. as it is sight that makes consciousness. amid eternal hell-fire.call the Forms. The only distinction the Egos shared was a sense of individual integrity. 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. while it is the Light that creates the image. the Egos resided together in such a way that they existed as just one Ego.
and later woman – centred on a specific Ego throughout his or her repeated incarnations. its agony the Light of the World there. but more like a fractal attractor. If the World can be fully described then it will be completed and the Ego will be set free again. 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. integrity. and – like the Same in relation to the Other – it seeks always to withdraw in order to escape this pressure. Thus the Ego is a passive entity that is effective through what it is essentially. a longing that appears to some as a pathway. This may seem a benign influence. at first a focus for the inception of the physical body in the womb. in the rarely spoken belief that such a vision is the purpose of human existence. This desire to withdraw is present as a kind of glamour in the Soul. the Ego suffers greatly in the Soul. are drawn to organise knowledge as a kind of final Picture of the World. but the effect has been to introduce quite disruptive forces into human life over the last three thousand years. The Ego finds its integrity under pressure in the Soul. those humans who perceive the Forms in the Soul. As said. The Ego is not a kind of template or destiny for the individual. then providing an orientation to the Life body. that is. This means that the distinguishing feature of the Ego’s influence upon individual is concerned almost entirely with wholeness. not least because it has set the Ego itself at odds with other powerful forces that govern human life. The irrationality of this 187 . Intellectuals. which can even lead to what will appear to be motiveless suicide.
which engenders the initial conviction that there is a transcendent salvation available to the individual. This accounts for the woman’s preoccupation with appearance. while the Ego reflection is present in the woman as well as in the man. What happens is that the longing of the male element for its Sophic partner. so that the search for the Sophic partner is abandoned. For women. So. Mystics can also be influenced by the glamour. such that the Ego now stands in the place of the male element. from which it is separated. The main reason for the separation of the sexes was that the Ego could never enter the Sophic knowledge that the Primordial Man possessed.impulse is seen in the extent to which dogmas and ideologies are at variance with lived experience. who deals with a 188 . 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. though here the situation is compounded by the presence of the Self formation. for because her Wisdom is complete she treats the world as though it too is complete and so only in need of maintenance. the woman acts to keep it out of the Wisdom she bears. The Woman is not conscious of doing this. It also accounts for the apparent strength of the woman’s will – in the modern sense of determination and persistence – compared with the man. 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 situation can be even more complicated. is identified with the longing of the Ego for restored integrity.
which leads to major conflicts as these Ego-rages are vented beyond the boundaries of the State or the Faith. preferring instead the intimacy of the tangible immersion in the Will. so that all the Egos could occupy the same “place”. seeking always to extirpate the other person in order to annihilate the Ego that person bears. Prior to reflection into their human hosts. the Egos existed in such a way that there was absolutely no distinction between them. where flexibility of purpose is necessary. taught to them by Lucifer. they become aware of each other through the contact of one human being with another.reality always under construction. these encounters are incomprehensible to the Egos and the response of each Ego is the immediate and complete rejection of other Egos. will modify 189 . 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. This has been done in both religious and secular modes as monotheism and imperialism. Unfortunately. In these situations human beings will behave with ruthless determination against each other. 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. But with the advent of the Egos. dead reflection of reality. the Egos still react against each other. 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. Only a sustained effort by mankind to learn the lesson about trust.
to the extent that the Ego has not yet fully incarnated. A person’s whole life path can change in a moment. This will be achieved as part of the general technological development of humanity. 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. It has to be appreciated that while the Ego itself is a passive entity in relation to the individual it enters. much to the distress of parents and friends. a task that is made easier by the Ego’s reluctance to suffer this world. so that men will slough off the physical body and all that pertains to it: the Will. the individual experience of the Ego reflection beyond the initial event at around eighteen years of age can still be quite strange. thus removing one of the main reasons for the sexual division. We must resist the Ego-reactions with fortitude and train ourselves to relate to others with dispassion. there is evidence that adults are subject to a number of stages of further Ego development. Life as such will die out. which will render the Wisdom the woman bears redundant. 190 . But for the present. In fact. the sensorium and its associated consciousness. the disruption it causes – detailed in part above – can have far-reaching effects. each lasting about seven years. which. again as part of the technological advances. an essential precondition for the full incarnation of the Ego. The sexes will be reunited within the next millennia. both for the teenagers themselves and the adults who may have to support them.this behaviour. have repercussions into adulthood.
And all this is undertaken over millennia of human pain and incomprehension without any guarantee whatsoever that a fruitful conclusion will be reached. Life. Midsummer 2013 191 . We are at root the Egos we find so strange. both the Egos and all the accoutrements we still need in order to realise ourselves. subject to the contingency of not alone this world. but of the whole universe. Soul and Ego being – while yet radically divided in himself or herself – is always a uncertain affair.The whole process involved in constituting the individual man or woman as a congeries of physical.
DESIRE AND BEAUTY – THE EGO AND THE OTHER 192 .
Beauty does not excite desire: it arouses our curiosity. Thus a desire is accompanied by a knowledge of what will constitute its satisfaction. It is a utopian experience of full satisfaction. There is a projection where the desire is “completed” in the object of that desire. He also wrote that “truth is Beauty”. but has its origin in some past condition or memory. Equating truth with beauty. to the extent that we cannot access this 193 . truth hardly needs a decoration. however. we nonetheless never lose our fascination with the beautiful – that is. an equation that became one of the central tenets of conservative aesthetics. makes no sense.Does beauty excite desire? Put otherwise. does desire have its origin in beauty? Consider the first effect of desire. complete in itself. But allow Keats’s poetic intuition some validity – that Beauty represents in some way a content other than itself – and it can be argued. The experience of beauty is very different. While truth might add a needed content to beauty. our curiosity is never dimmed through repeated disappointment. 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. Only secondarily do we take notice of the entity that is bearing beauty. a much more problematical assertion. we always respond to the aura of beauty in this way. This implies that desire arises not in the object that excites it into being. And while our curiosity is never satisfied. John Keats wrote that “Beauty is truth”. No matter in what form it appears to us.
then beauty could be said to have an end in some coming event. say. which can vary in number according to the circumstances of the individual. each person has two streams of memories of past lives. This is the Mother Stream and it contains the experience the individual has had of all the mothers who bore his or her incarnations. even though the water-drops indicate that it is the same experience that is repeated over and over.content. so also can there be too much goodness. So. if desire has an origin in a past event. Though most are not conscious of them. It is in some ways a very strange and daunting stream. There are the memories of past incarnations. a blade of grass. Incarnations chiefly serve the development of mankind as a whole. Our feelings 194 . the tendency is to balance the good against the bad. that Beauty could be said to stand in the place of a secret. The second stream appears in memory as a row of water-drops aligned along. All existent entities strive at all times for balance. such that too much of either kind of activity is balanced against its opposite. imbalances can develop that influence the overall course of the individual’s destiny – and cumulatively that of mankind itself. Viewed as Karma or Necessity. If there can be too much badness in a life. so a mechanism of compensation operates throughout all human incarnations. but to the extent that incarnated life is subject to accident. To call this line of memories the Mother Stream is to indicate only its nexus in the incarnated lives.
experienced over and over again. Even so. There is the possibility of a conception. But it bears its experiences as a kind of potential that can be triggered by events that echo those experiences. Only by stepping outside desire – by recognising that the desire is ultimately unrealisable – can a glimpse of the originary event be had. the actual event thus celebrated lies hidden deep in our individual being. In fact. Thus the 195 . it is the Ego. to appear only in the magic of desire – that seemingly eternal flow of want that drives mankind on and on for millennia.for the mothers who bear us so utterly transcend the ordinary human-ness of these women that they need to be deified. For the Ego. What draws the Ego to a possible conception? The Ego has no memory. It is almost impossible to trace back from the phenomenon of desire to the event that engendered it. One such experience was the splitting of the Primary Man into the two sexes. A man and woman engage in sexual congress. of joy turned to a bitter disappointment. nor has it any motivation. Only as the Mater Dei can the centrality of the experience be grasped. And while the genetic inheritance is solely from the parents. But once inception occurs. the Ego is bound completely to that new life. the core identity – that which distinguishes one human from another – is of the Ego. a man and a woman joined in sexual congress both echoes that original split and seems to reverse it. The relation between this Ego and the new life it makes possible is not essential – any Ego can inaugurate any new life. Deny desire and what is to be seen? An instant receding at a heartbreaking rate – a moment of contact. but unless an Ego is present the inception of the new life is impossible.
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 Primary Man. thus in Beauty we are presented also with the unknowable. The contrast between the experience of the human couple acting out their desire for union and the Ego’s anguish is very real. 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.Ego focuses on the conception of a new life as though it is the restoration of the original unitary man. But for the Ego there is no such apparent relief. no accident that the Mother’s primary function is one of consolation. The parallel then is obvious – we respond to beauty in the same way that that the Same responds to the Other. thus making possible the growth of a new human person. But the Other is unknowable. Once it has taken the fertilized egg into its integrity. momentary satiation a veil over a profound bitterness. 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. 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. it is tied to that life and its fortune. It is no accident that the Mother is associated with the bitter sea and its dark silent depths. 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.
it is a very real phenomenon with real a effect on us. we know that it is not a mere projection from some condition within ourselves. we have no image of Beauty. It is impossible to say what beauty is. the external world would not exist for us – we would be oblivious of our incarnate existence. however. This is a very abstract experience and – without an objective correlative – purely a subjective one. If we possessed Beauty. For instance. beauty grants a feeling of wholeness that comes like a revelation of an abiding condition. It should. colour or mood. losing us in ecstasy before Beauty as the Unknowable. Yet we know instantly when we are in its presence. be recognised that a distinction must be made between Beauty and its effect upon us. the recognition itself the guarantee of our certitude. living and dying like blind animals. In the presence of beauty we feel that we were never divided. many find beauty the only source of happiness in their lives. therefore we can 197 .not disappoint us. There are reasons to see this feeling as an expression of the Ego itself. the world of the incarnated abandoned – perhaps with relief. And if we cannot pinpoint its locus or modality in the external world. in the sense that the feeling that arises in us – of abiding wholeness – may not have its source in Beauty itself. that we could never be anything less than whole. Thus beauty is real. It is not a form. Examine your experience of Beauty and you find that where desire offers the prospect of reintegration only to disappoint us. It is at this point that mysticism could take over. yet we can only know it through its unique effect upon us. But beauty is not mystical.
the Ego does have a positive response to Beauty. despite the apparent threats to its integrity. it can be said that through Beauty the Other may be able to communicate with the Same by way of the Ego. Again. 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. If Beauty is not being witnessed at the level of the Will or Soul. 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. where learning is a necessary process in a realm of accident. Thus it is that through its experience of Beauty. This may seem a small thing in terms of incarnate experience. Beauty. the Ego gains a knowledge that is not available to the Same. which indicates that we do not witness to it in the Will either. that is. what is being communicated may seem a slight matter – that the Ego abides despite all its tribulations – 198 . Again. its wholeness will abide in any case. This implies that the Ego relates to Beauty in a way analogical to how the Same relates to the Other as something intelligible. it may be that the Ego experiences Beauty as an intelligible. the Ego learns through its involvement with Beauty. However.understand that we do not witness to Beauty in the Soul. For a start. There is no indication that the Same has a specific response to the Other beyond an open expectancy – that is. that anything is added to the Same through its experience of the Other. we do not react reflexively to Beauty. but at the level of the Ego it is a phenomenon that has deep implications. More can be inferred here.
and it is available freely from the Other. Beauty is the process of informing that occurs continuously throughout the physical universe. It is obvious that Beauty is not just an aspect of form – if it was. that could not be available to it. too. And so there is.but this is a truth not available to the Ego of itself. and it is this completeness that is conveyed to the Ego. Can more be understand about how the Other achieves this communication? Given that Beauty contains no content that we can discern. given that the Soul is the only relation between the Other and the Same. that assures the Ego that it. One implications of this conclusion is that – as many have asserted as though in ecstasy – everything is beautiful. there must be some element in the operation of the Soul that could bear Beauty to us. There is an objectivity here that utterly transcends the Ego. which is an interface that arises from the Other’s contact with the Same. that Beauty permeates our whole reality at all times. In other words. However. But we have seen that Beauty has no presence in the Soul. it might be possible to extent our understanding by searching for the medium whereby Beauty is presented to us. The obvious candidate here is the Soul. Thus there is a wholeness to Beauty. is whole and undivided at all times. too. It is a real knowledge. But Beauty could be conveyed by the formal activity itself. also transcends the Same. which we cannot do. One of the most important functions of the Soul is the presentation of the forms that define the Will’s activity. and more significantly. we could clearly describe Beauty. 199 .
So it could be said that Beauty conveys. and the enormous efforts we make to enhance our experience of Beauty.So it can be said that – at this stage of the cosmic process. but trust. while most people regard Beauty as a gift. how universal is the hunger for it. But consider how central Beauty is to our lives. More. it is quite obvious that Beauty is an essential component of our reality. 13 July 2013 200 . not truth. And contrary to the belief that beauty is a mere epiphenomenon of a positive reality. at least – that the integrity of the Other assures the Same of its own integrity. This may seem a relatively trivial conclusion to reach after such an extensive enquiry. it is essential to create a bond of trust. And as in the case of any initial encounter. it has been shown here that it is also a disclosure of great value. 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.
You can start this process of purification where and when you like. then it becomes possible to learn directly from experience by permitting successive experiences to inform us to the fullest extent. Personal experience shapes us and prepares us for other experiences. This is because it involves a process of purification. the true secret of the process. There is no other foundation for discovering the truth. Thus interpretation of personal experience can be faulty – most times it is – nonetheless the memory of the original experience can. using the least effort. with a little care. of least expectation. You need not seek truth: it awaits always your 201 . retaining the clearest possible imprint of it uncontaminated by opinion. This last point is important. vulnerability in the real sense – not submission. be minimal in your approach. despite the fact that our judgement of this experience can also be unreliable. be retained and tested again and again by means of other interpretations. What is required of you is openness. but permission. not our opinions of it. If we open to experience.AFTERWORD Motives are always open to question. It is the experience that counts. and should perhaps be left open to question. though it is best done simply by deciding explicitly to undertake the process. The hardest part of opening to experience lies in the act of opening itself. The ultimate test of any claim made by others must be our own personal experience. Bear in mind a few pointers: spare yourself for the truth.
invitation. 11 May 2005 202 . That is what purification is: being able to grant permission to truth.
so that what the Ego illuminates has a fuzzy shifting quality. What happens in the phenomenal world is that while the ideal form is streamed continuously down – every entity 203 . It is because of this that forms can appear in the Soul. 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”. 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. the formpower element is simply registered as it passes through the Soul. The Ego projection into the Soul “interrupts” the formative “beam”. It is this formative activity of the Other that constitutes the background “screen” of 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. a fact that led Plato to believe that there was such a thing as an ideal Form available to the intellect. so that the myriad of entities that the Other’s formative effect creates in our reality appears to exist already in the Soul. There is only a loose coincidence of images here. While the reflection of the world below resides in the Soul. Consider the Other’s formative effect in this way: a beam of light that creates a blue surface will itself be blue. Likewise.
in fact it is doubly false. Does the Ego perceive Beauty in the reflected World of Form? No. Our phenomenal world in informed in all its parts by perfection. but the processes of nature – which generate continuous change – have the effect of warping this perfection in often singular ways.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. The Ego must perceive Beauty in the formative-power itself. This is true for all formed entities. The reflection of the phenomenal world that in part constitutes the World of Form already contains a distortion of the ideal forms. For example: two adjacent trees will be streamed down in ideal form. there is one exception. Only in a static universe could forms appear in their perfection. 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. because its experience of Beauty is in effect the experience of the ideal. so that the distortion that occurs in the Wold of Form in the Soul is in effect a second distortion of the ideal forms. The reflection of the phenomenal world in the World of Form is real to the extent of the accuracy of the sense data. This World of Form is not real. the perfect – which for the Ego is the experience of 204 . but their very contiguity will act to deform them both from the perfect. However. It is the projection of the Ego into the Soul that creates the World of Form for mankind. humans included. but that universe would be a set of crystalline archetypes inimical to all life.
3 September 2014 205 .Wholeness – and this could come only from a direct encounter with the Same’s formative-power itself.
Now consider the content of the noun “I”.APPENDIX 2: THE EGO AND THE HUMAN BEING While the Ego is the “attractor” about which an individual human is brought into being. or pathological. You 206 . possess an accurate image of yourself. each knowing only one “I”. it plays no direct part in that individual’s life thereafter. 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”. it nonetheless constitutes the core of our self-identity. In most cases the relation is delusional. 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”. while the Ego is unknowable to us as a phenomenon. The source of these conditions lies in the fact that. Yet. where the Ego is regarded as some kind of saviour. where the individual treats the Ego as a threat. Consider a noun as possessing a content. No doubt you are very sure of what you mean by this word. and can define yourself in great detail. even though this grasping is often very fuzzy. More. say the noun “horse”. Any relation between the individual and its Ego is initiated and maintained by the individual. And while you are very sure of what you know – that you are you – the actual experience of this knowing is very peculiar. The only person who knows who you are is you. 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. confident that each shares both meaning and definition. This content – as a meaning or a reference – can be grasped.
extended. Thus when you act.are certain that you are you. because no matter how vague. thus that it is a cohesive – perhaps even coherent – entity. Is this our experience of the Ego? Obviously not. And if you were lost. no doubt in a reality utterly different from ours. 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. yet at the same time that “you” seems to melt away upon closer scrutiny. another way to approach the experience is to conceive the “I” as an infinite sphere with its centre everywhere. fathomless this melting away becomes. it has a presence somewhere. the instant you experienced this sense of abandonment you would find yourself at the centre of that sphere. We are hindered in our experiences here by our instinctive need for situation. 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. you know that you are still you. you would immediately experience yourself lost in infinity. that is. insubstantial. you would find yourself either lost in that sphere or sited in the centre of that sphere. incarnated in a solid reality that is place itself. 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. Even so. think. we can glean some insight into its nature. Simply put. And this experience of melting away is also very peculiar. for context. It also has what we would call extension. each instance begins with a movement from that infinite sphere with its centre everywhere. We know that it has a centred-ness. the Ego is of an altogether different nature. And yet it is 207 . feel. We are rooted beings.
it is important now to examine how we humans react to the disconcerting presence of the Ego in our lives. will generate immediately the feeling that we are looking one way then another. 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. will only rarely become apparent. More generally. for instance. in the meantime. Loyalty stands at the edge of the abyss of treachery. Beside every angel stands a devil. Another aspect of our relation to the Ego is this: an avowal immediately prompts the disavowal. but as will be seen in the next Appendix. 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. This may seems a very paltry body of knowledge. The declaration of love is undermined by the temptation to betray trust. it appears we are looking for the cause of the distraction. However.connected to us – which means that its reality has some kind of continuity with ours. Obviously. described above. What determines our response here is how we find ourselves disposed towards the Ego at that instant. and then only in such extreme circumstances that it will easily be misconceived. this knowledge can be used to gain some understanding of the Ego’s destiny. This is how the Ego affects 208 . Sometimes we react coolly and respond appropriately. In fact. Any situation that distracts us suddenly and sharply. Our fundamental response to the Ego. The conviction of faith bears with it always the falling away to doubt. feel fear or even panic. other times feel we cannot focus.
so that his world came to be purely objective – called reality.us: always the oscillation between centre and nowhere. the Will was drawn continuously towards an unbalanced state. Before the advent of the Ego. even though its condition is little different from what we understand of death. between here and everywhere else. humanity chose the centre. The lure of freedom never loses its glamour. the Will operated within a closed reflex of action and reaction. The danger then arose that some individuals would come to regard these images as more true than reality. This can be seen in the devastation caused by wars. This is seen most clearly in the distortions introduced into the operation of the human Will. And yet: the dialectic is present nonetheless. The rise of communal living – civilization – was the most significant result of the projection of the Ego into the human being. a null state that would at once induce a loss of consciousness. 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. thus came about the intellect with its images. where man was an integral part of the phenomenal world. the social turmoil of ambition and disenchantment. To be free is to be without constraint or stimulus. This hollow within man needed to be filled. where the reflex was damped in order to sustain activity at the expense of reactivity. The drive to construct the centre – this is what civilisation is – makes enormous demands upon humanity. The Will “hardened” and the human being as a consequence was “hollowed out”. in the mass migrations. Within the dialectic of centre and dispersion. whereas in fact they were alienated reflections of an alienated 209 .
And yet. it seems. This situation has not arisen out of any requirement of human life. do we serve the Ego. 20 September 2014 210 . that is. Nor. 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. despite this. And therein lies all the madness of modern humanity. it does not appear as though human destiny is the objective of the Ego. a hall of mirrors where anything can be made to appear true. 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. the Ego does not serve us.
Thus. Incidentally. the formative emanation of the Other. the Ego’s projection into the Soul creates the World of Form. It is clear that for Plato the Form was an image: that the Ideal chair. In this way. 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. the products of our senses are only that – a measure of difference from the previous sensations. It is the Ego’s capacity to perceive perfection that gives us our pictures of this world. in perceiving its own perfection. Plato’s World of Form would resemble a frozen image of our world with each Form a representation of the full 211 . as detailed before. basic and without distinction. Thus we ourselves witness to perfection. Here. the World of Form is not real. too. the formative emanation of the Other coincides with the phenomenal world as captured in the individual’s sense data. In the Soul. resembled what we know as chairs. In other words. the Ego is capable of recognising all perfections. albeit distorted from true by the vagaries of passing events. At the same time. as sort of archetypal chair. for instance. the Ego – and therefore we too – perceive the closest to the ideal Form in the images of flowers.APPENDIX 3: THE EGO AND THE WORLD OF FORM The Ego perceives its own perfection in Beauty. what we see by the grace of the Ego is not true.
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. Another element to be considered is this: the Ego is present in the Soul only as a projection. There is a disjunct here. What happens is that the Ego perceives in Beauty a wholeness which echoes in some way the Ego’s own perfection. Thus the Ego is severely limited in its relation both to the Soul and the phenomenal world. of perfection. 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. one for every species of oak. no verbs or adjectives. but it does not perceive perfection directly. this World of Form would resemble an illustrated dictionary. In a way. consider the Ego’s experience of its own perfection. the Ego does not perceive its own perfection directly. The point is. for instance. There would be perfect images of full grown oaks. So what are we to understand here? Are we concerned with the Ego’s experience of itself. it has yet to incarnate in the Soul. that is. Could this be true as well of the Ego’s experience of perfection? Would it too appear as a frozen collection of objects? Well. except that this dictionary would list nouns only. In order to accomplish the incarnation of the Ego in the Soul. who existed before 212 . the Ego can recognise perfection.development of every kind – species – of object that can exist here. One of the main features of the union is that the Sophic element loses all of its knowledge of “Heaven”. its memories of the Primal Man.
Stone. 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. it can be seen how this new Man would complement the Ego’s unique capacity to recognise and thus perceive perfection. These forms would be distorted in different ways and at different rates. we would have a tableau composed of a relatively stable background and an ever-changing foreground of life’s teeming variety. it would be very similar to the modern experience of the cinema or video. each instant of the Ego’s experience a kind of page 213 . a form of communication? What if the dancing. whole continents would change only slowly. So what would we have then? There would be the flow of events in this world overlaid by the emanated forms. would be united with the Sophic entity. composed of the incarnated Ego and this new Man. a language – that is. In fact. mountains. that could store and learn from that succession of experiences. changing kaleidoscope of the phenomenal world was a kind of message. Given that the most outstanding capacity in the Male entity. symbols. Trees would change more quickly. now simply a capacity to remember. though less quickly that most other life forms. 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.the division of the sexes. In other words. the ability unique to him to learn from experience. 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.
the Other’s communication with us. we human beings become more than just blind vehicles in an enterprise utterly beyond our comprehension. We would read and come to understand the perfection. We would become the intelligence of an Ego conceived as a wholly new sensorium. that is. transforming our reality even as we comprehended its meaning. to learn the language and memorise the “text”? In this situation. Would the beings that we are to become then be part of an attempt to read this message. with the Same. 22 September 2014 214 . until what is our phenomenal world of accident was replaced by the direct perception of perfection.of that message.
and word for. but it will leave us with the concept only. even the very limited knowledge presented here? There are two ways to approach this question. we can ask how we experience human inventions – considered as Forms distinct from “natural” Forms. There is the argument that we can have the concept of. We can also seek the root of the 215 . which would thus render the Perfect imperfect. Perhaps by interrogating the Ego’s experience we might be able to rise towards a better experience of the Perfect.Appendix 4: On the Perfect It is not difficult to define the Perfect: the Perfect is that which self-subsists. But it is difficult to experience the Perfect. Consider now how we have experience of the Perfect in some way through the Ego. How then is any knowledge of the Perfect possible. the Perfect only because we already have access to the Perfect. this time by means of our unique capacity to learn from experience. For instance. even though the Ego can only know the Perfect by means of an imperfect perception of its own perfection. 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. How do we situate such an enquiry? We can make a number of distinctions. 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. Any experience of the Perfect would necessarily create a relation to the Perfect. It is a worthwhile argument that can be sustained.
Consider the amount of work children do with their toys. how they are tested exhaustively.utopian dreams of our societies. we can understand that for the future our world will be controlled by 216 . they are in essence our response to the universal Forms we have invented. how these toys follow closely technological developments: swords. 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. And considering how ubiquitous computers are now. through the moral to the material. computers. children no longer “grow up” in this context. cars. The contrast with the toys that boys play with is clear. from God to the Good to consumer goods and beyond. absorbed directly into our Wills long before we learn how to use the real devices these toys represent. The latter abide through the generations. from the religious. guns. As will be seen. Now notice the distinction between the toys of boys and those of girls. trains. having to do almost entirely with the little girl’s coming role as mother and homemaker. How do these invented Forms appear to us? The answer is obvious: as toys. 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. bow and arrows. often to the point of breaking – what we must learn from this activity. rocket ships. This is to be expected. As an aside. What significance is there in this fact? Obviously. given the special destiny of humanity. noting especially how these dreams have a cultural weight that changes over time as our cultural values change.
217 . with specific initiation rites to carry the boy over into manhood. And yet this suffices for the child. Thus each model of the car is imperfect with reference to the Form. 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. In other words – and this is significant – the Form of the car will not appear in its purity. already control much of the world of things: in time they will control all of it. when the “real” world will be frozen as one gigantic machine. 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. deeply conservative and childishly credulous. These rites were a protection against a demonic blood guilt. only in the hunter/warrior clans did any form of Will formation survive. Computers. 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. To return to the question of the Perfect and human invention. The situation would then resemble the social organisation of the great agrarian civilizations. We will examine the Form of the motor car. Incidentally. much as ordination rites in sacramental religions protect the priesthood from the negative forces that surround their sacrificial rituals. 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. he must be able to grasp the perfection of the Form through some agent within himself.humans who are no more than undeveloped children. which implies that the Perfect may play no part in the child’s absorption of the Form. considered as machines.
This is a curious situation. Now the question arises: where is the source of this Form of the motor car? Is it with the inventor. it will be the responsibility of the manufacturers to decide how best to produce the machine for practical use. Even so. It is tempting now to ascribe this situation to a common sense grasp of a utility. 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. 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. or more persuasively to an extension by some kind of analogical thinking of already existing technology. or the computer is a 218 . 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. witnessed especially with the introduction of mechanised transport and the computer. otherwise the boy would grow up with limited knowledge of the car’s Form. It is as though the Idea expressed in an invention is at once grasped by all almost from the inception of that Idea. the manufacturer of the machine. all of which will therefore be imperfect renditions of the Perfect Form. we can once again understand that each already possesses knowledge of that Form in its perfection. which obviously does not happen – the boy becomes capable of recognising every instance of the car Form. what is manufactured will be different models for a variety of purposes. even those he has never seen before.This must be possible. such that the motor car is a (horsedrawn) wagon with an engine.
but the new device or machine is new. 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. and not delve deeper than this? That might be so: we grasp “natural” Forms in precisely the same way. For instance. except that one valuable insight has been gained. This may seem to have been a futile exercise. Thus we are left in the position that although we can act as though we know the Forms. we can never actually encounter them. and as such are new 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. So. 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. Development can be readily admitted. But this misses the point: the motor car and the computer are different.: human inventions may not have Forms.sophisticated calculator. aeroplanes and motor cars. exactly as we do computers. 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. can we press further into this mystery? Can we only recognise that we can grasp universal Forms as if by intuition. Once the motor car came into existence. people very quickly could identify every manifestation of its Form. even if they had never seen it before. What then do human inventions have in common? 219 .
but are universalised by reference to function. from 220 . But they could nonetheless register the species-kind of every object in their world. it can be seen that all human activity comes under its heading. What is now the sense of sight noted changes in what would later be called light and shadow. by its deity. The theory of magical correspondences is a survivor of that age. With no abstractive consciousness to conceptualise sense experience. Human inventions do not have a formative element. this insight does not answer to the mystery of how human beings can classify objects that they have never seen before.Prior to the entry of the Ego reflection into the Soul humans could have no experience of the formative power. It was by means of discovering a function for many natural entities that permitted man to abstract those entities from nature. Again. 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. And it was by means of what is now the sense of smell that all minerals and rock could be registered. as it were. but which then appeared as continually shifting waves of attraction and repulsion. But if the phenomenon of function is examined. Even so. What is now limited as the sense of touch was capable of registering the species-kinds of all plant life. each sense was autonomous and operated across a much wider range than now. Human senses had a different nature then. which appeared to them as deities of each species. with the species identity of individual plants signed. again by identifying individual animals by means of their species deity. what is now the sense of taste could register all animal life.
their species at the disposal of mankind. however. moreover. we are in the process of abstracting animals from nature. Each level of life had the primary function of preparing Earth for the arrival of the next level. This fact. while the minerals and animals have been abstracted to serve human functions. plant life has retained its original nature. is of no importance to human destiny and it will be simply bypassed once the Ego incarnates in man. The situation of plant life. Thus the abstraction of species to human functions is of no significance to the species-deities. the species-deities are in service to the human Egos. except that its products now provided food for both human and animals. for instance. Plant life prepared for animal life by creating the first rock stratum as a platform for that life. no matter how traduced their natures are. and that they have the same impersonal relation to their respective species as individual Egos have to human beings. Iron. many times more powerful than mere hardness or conductivity. nor even reflect into them. Presently. And while animal life took on a secondary role in relation to early humans as conduits of superhuman powers. is interesting. except that they will never incarnate in their species. has a nature that utterly transcends human use of it. plant life continued to function as before. To the extent that function becomes evident in human practice only after the 221 . in effect reducing their totemistic import to a foodstuff. a nature. with the carbon of animal life preparing the way in turn for human life. 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. Thus.their species deities. In a sense. however. An example would be metals.
reflection of the Ego in humans. They abstract from nature: not control of nature but a parallel mode of being. though stimulated by our encounter with the Ego. But we are not. it does not explain the sense of purpose that is the chief characteristic of function. How much happiness does it take to make death worthwhile? It can be assumed that if human beings shared one ultimate value. They have also greatly increased our wealth. sooner or later. 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. increase our destructive power and vastly extend our knowledge of nature itself. Yet we all die sometime. What purpose do our inventions serve? They augment human powers: extend the range of sight. This implies that function may well be purely human in origin. be it wealth. But function points to envisaged ends rather than merely natural processes. or pleasure. So inventions may help us achieve the utopian dream of happiness for all. happiness. In fact. happy or pleased by now. So what is the purpose of invention? Ask what it is that our inventions do. it evidently must serve the destiny of the Ego. which indicates that there must be a capacity in human beings themselves that rises above the natural. hearing and mobility. it would seem that the static intellect is more characteristic of it than teleological function. Our abstractive sciences 222 . But while this indicates a common origin in the Ego reflection. a dynamic that is not evident in the more static nature of the intellect. given what is known about the Ego. we would all be wealthy.
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
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
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
subordinated to blind mechanical routine and the Ego’s New
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
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
Only very slowly will the New Man come to
understand the situation. He stands forward towards the Other
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
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
the Perfect can thus be reflected in imperfection in such a way that the Perfect can be transmitted as a meaning to another. that he is not actually being sustained. because he knows that the meaning of Beauty is not intended for him. he knows it is only a reflection in the Sophic part of him. a sense of warmth that is not simply a matter of heat but instead one of sustenance. creating at the same time in the New Man a reflection of the Same’s own perfection. No. 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 is his destiny: to hold a mirror up to the Beauty that is experienced by his Ego.a hunger to fill this emptiness. but such is the Glamour of the Beauty that though the New Man remains empty. reflecting its own perfection by means of the New Man to the Same. He knows that he can do no more than remain in contemplation of the Beauty. In this way. The knowledge that the Beauty is not addressed to him does not dismay the New Man. Thus the destiny of mankind: to become the Mirror of the Perfect. This is what is communicated: the Perfect speaks to the Perfect to relate the only matter that could concern them: their perfection. he is filled with an abstract effulgence. In this way does the Other speak to the Same. 26 January 2015 228 . Put otherwise. And the New Man knows that this experience is not real. though it might well have. of being sustained. Beauty is made intelligible and so can be communicated to another.
WIDEAWAKE 229 .
for instance. the main female characters performs quite significant roles in the transformation of male characters. Generally. However. as her Heaven. 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. I have seen elsewhere that this is not the case.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. but reflection shows that the woman must have a power of “containment” very great indeed. and of the encounter with the Ego. In the novels listed above are examples of the main transformations undergone by the man: the experiences of Grace. In LUPITA. as the Sophic entity. In a number of my novels the role of women as crucial actors in this spiritual process is apparent. has the allembracing capacity to act as the man’s counterbalance to the Ego. This can be characterised by saying that the woman’s control of the Will. the woman. of Purification. This may appear to be a merely passive role. 230 . SOLOMON’S DREAM and above all in RESTORATION. thus creating an arena that allows the man to work out part of his destiny. Here I wish to indicate something of the source of this ability and its effect on the women. permits her act as a kind of mirror for the man. This containment is the ability to accept and hold dynamics or experiences that would overwhelm or delude the man. However.
On the other hand. the woman will be rewarded. From the man’s viewpoint. But it is a very peculiar reward. Most men will fail to understand that the woman is condemned – in a way unknown to him – to the material. And yet she will get what she wants. this situation is replete with irony and he may well chide the woman for her materialistic outlook. 231 . To her. she experiences an equally fugitive sense of loss as the result of the success of a process. 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. as to the man. compensatory compulsions. as depression. which is of course the union with the Male entity – the Sacred Marriage – that is the immediate object of the whole spiritual endeavour. if the process is a success. the woman especially can be profoundly affected by such a failure. improve or accelerate a process will surely lead to failure. Any attempt to enhance. 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 the woman experiences a subtle reluctance in the course of a failing process. or simple irritability. 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. While this failure might well express itself in ordinary ways too.It is important to note here that no magical or special spiritual powers are involved in this process. But insofar as she gains materially she has the growing sense of what is really lacking in her.
And yet. 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. The man could be standing before her. She also believes that the spiritual processes she engages in with the man operate on her behalf too. entreaty. Always she will have this sense of the man: that even as she engages with him in these mighty struggles. she believes that the man also abides with her. blackmail. There is an aspect here of the man that few women can comprehend. will bind him in as many ways as she can. Many women will react by trying to attach the man to her. the man will seem to her to draw away. though it will often be worked through amid a welter of other needs and demands. More. she feels the man going away from her towards something she simply cannot comprehend. through wiles. And of course she has no inkling of what that goal is – even though 232 .The cooperation entailed in these processes could be regarded as the true relation between incarnated men and women. 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. It will also contain a unique sadness: always the sense that what is possible – that will eventually be realised – cannot now be present. 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. They may well succeed. yet the man will always elude her. Because the woman abides in her Heaven. while the woman suffers her sense of fugitive loss. fully present to her as her partner. It is the subject of most art.
her sense of loss is the obverse of the man’s striving. 14 February 2015 233 . the Sacred Marriage. They have to be: there is nothing else for her in this incarnation. the woman – any woman – can no longer help him: the process now continues between the man and his Sophic part. In other words. except that the woman – the Sophic entity – cannot achieve it. From this point on. the woman also wants what the man is striving for. on through to the culmination. The end of the woman’s relationship with the man occurs when he finally makes contact with the Sophic entity within himself. 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.
In fact.” It was and is among traditional societies a common belief that the dead remain among us. In an obvious way. we must continue to endure the results of our actions in this life. illusions. This happens because of the reflexivity 234 . Whether it is great evil or simple stupidity. it is not so simple. we will associate with those we knew in incarnate life. there is the possibility of counterbalancing these actions through our encounters with others. And what is this home like? Seen from the incarnated existence it would appear as an aristocratic idyll. While we plunge on with our errors. But there is one very great difference. the impulse to idleness is a very exact memory of life before death. Seen from this perspective. For these peoples incarnation is more like taking up a job of work than anything else. as it were. incarnation immerses us in a realm of accident. and plain mistakes. For one thing. all of which we take with us after death.Endnote 2: On Death and Thereafter Ask the question: Where do we go after death? The answer is: “We do not go anywhere. In the afterworld we are not subject to accident. It will seem as though those we harmed now harm us. as though we are suffering for the pain we inflicted on them. you simply sign out and go home again. a life of pure leisure. which distorts our fundamental nature or destiny through a host of temptations. so that at the end of your shift. delusions and regrets. Of course. the thereafter will appear little different to us from incarnate existence. Our relations with them will be the obverse of those on earth.
that the range of these potentialities can be both very complex and deeply ramified. Some cannot get beyond this darkness. plunging us into a deep darkness: the light here being that Light of the Ego discussed earlier. self-pity. we are not conscious in the way that we are now of what transpires in the thereafter. but under certain conditions we have the possibility of rebalancing by means of a process to be described in a moment. It is a phenomenon familiar to practitioners of magic. with the result that our actions on each other can at times produces unexpected responses. The bad we do does not always result in pain. That is. Most humans have already undergone many incarnations and have been subjected to contingency many times over. but the principle holds true for all of our actions. First. In the thereafter we seek to exhaust those dispositions not discharged in our lifetime. as well as gratitude. mockery or anger. usually with the original subjects of our actions. or delusion. sometimes guilt may make misfortune welcome. however. even the potentialities created in the Will through our own actions may be distorted by guilt. The reaction to kindness can be resentment. In this situation. an action by us – good or evil – always invites reciprocation as a condition of performing that action.of the Will. Bear in mind. There are two elements here that should be understood at this point. Others – 235 . The moment of death is like a light switched off. so that each human is by now riven by a wide variety of often conflicting reflexes. so that they remain ignorant of their experiences after death. 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.
Then there is a third level. no punishment. quieting. there is no element of desire involved. simply.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. healing. Thus in this situation the process of Recovery does not imply reconciliation or restoration. it is possible to seek what can be called Recovery. do not have a moral component. Rather than simply rehearsing one’s justended incarnation. only an inclination to resolve the imbalance. 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. that is. where the essential character of the afterworld is grasped – that it is not contingent – so that a kind of freedom becomes available. These imbalances are experienced as a kind of itch that requires scratching. so that all the human entities 236 . Throughout its sojourn in the thereafter. This word best conveys the subtlety of what is involved here. To describe further this process it is necessary to clarify the second element that needs to be understood. but in the thereafter no equivalent power exists. Prudence is possible because in a contingent world correction is possible. no correction. There is. The experiences we undergo in the thereafter. There is no forgiveness. renovation. The realm of the thereafter is without spatial or temporal components. in a realm ruled solely by necessity – that what is simply is – correction is not possible: it is a realm of truth. bearing as it does all the accidents of its incarnations. curing. the human entity is in a state of imbalance. and the truth cannot be changed. On earth judgements can be made as a matter of prudence. at whatever level.
though sometimes also as cravings. which will only have a reality during the next incarnation.that exist are gathered together there as one. much as the sound of a hammer striking a nail is only an epiphenomenon of that useful action. Despite what appears to be a rather meagre range of elements. in effect separated as personalities. music is capable of expressing the complete spectrum of 237 . feelings – despite their vividness – are actually only epiphenomenon of Will reflexes. at most twelve half-notes. horror. By far the most important mode of expression of these “otherworldly” impulses is music. 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. in itself of no material significance. obsessions or mental dislocations. These separate beings are gathered much like a swarm of midges on a summer’s evening. So the consequences of discharging imbalances are retained in the Will as a particular kind of impulse. where the human entities interact with those entities they had encountered in their most recent incarnation. no entity actual can feel these emotions: no. except that the marks of successive incarnations set human entities off from one another. This is similar to how the Egos group as though one Ego when not connected with incarnated humans. joy as the case may be. It should be understood that emotion. phantasies. Of course. As in the more localised situation. they are as it were stored up in the Will. pain. where they appear at the level of the imagination as dreams. regret. the entities in the “universal” swarm must suffer their discharges. creative ideas and images.
not reducing it to the visual or the linguistic) that so precisely fits into our suffering of accident in our incarnations. thus allowing him to begin the process of Recovery. should at the same time permit a universal stream of – what? – music (it must be allowed autonomy. nonetheless acts to loosen men from material existence). It is very strange how what could be regarded as an incidental process. the real foundation of music in the Will and its impulses is revealed. though inspired by her experience of the Sophic Heaven. In effect you transcend death and lay yourself open to the truth. It is a miracle of providence. for otherwise incarnation would be utterly intolerable. and that is dance. especially the singing of the woman (which. it has been expanded during the period of sexual division to encompass what is in effect the spiritual heritage of mankind. In dance. But one aspect of music is beyond translation. from impulses in us that can only be balanced through Recovery – that is. Music as dance is pure performance. Though founded on the pulsed communication among the predivision men (the Adam Kadmon).human emotion through all ages and all cultures. arises directly from the Will. While it is often said that music is a language. which to some extent allows us to conveniently unburden ourselves of – to us – redundant emotions in the thereafter. And the effect of music is to open the incarnated human entity to the noncontingent nature of the thereafter. Incarnation would also be meaningless. it is just as often felt that this language needs to be translated in order to be understood. Music is done. as dance or a purely musical response to song. This is possible because our response to music. those impulses surviving from previous 238 . For this reason music is true.
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. If you think about it. the wet seeks the dry. The analogy then is that you only partially recover. the dark seeks the light. you reach shelter where it is warm and dry. dryness but not food.lives. As for those human entities united with their Egos and so beyond death. and attachments both material and personal. A useful analogy for this process: Imagine a cold night. 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. Recovery will become a 239 . some will cling to beliefs. the source of all these imbalances. of course. through the imbalances that remain in the Will from these lives. But we reincarnate more frequently than most realise. delusions. rain and wind. incarnated existence will end. especially if closely involved with others. Even so. you will see that all the imbalances of all human entities should balance out in the end. perhaps warmth but not rest. The cold in you reaches for the warmth in the room. You recover. is an end to incarnation. hunger seeks nourishment and weariness seeks rest. so that they can never rise to the noncontingent. One condition for this. This is the only way our previous lives can be accessed by us. This is how what is called Karma operates: it is the process of Recovery. each completely isolated in the thereafter. What happens to these entities? With the achievement of the Sacred Marriage and the entry of the Ego that follows.
capable now of reflecting the Perfect. 30 March 2015 240 . until at last the Will is completely purified and transparent.continuous process.
Endnote 3: The Mother This is the final essay. But the pressure to attempt this examination has remained very great. 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. Put succinctly. though a 241 . it is both the least relevant to the Gryphon Mystery and yet the most difficult to compose. In the first place. 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 notice that there is an echo here of our relation to the Ego. It is very strange. the need to pull away completely. 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. the pull of the Mother. but with this difference: the pull of the Ego is real and valid. There we switch between the one and the many. in fact. it may well open up areas of speculation best left for readers to discover for themselves. Some kind of loving closeness with the mother. here we switch between something like immersion and separation. to the point of identification? Immediately there is the feeling of entrapment. yet in each case there is the pull of identification. despite my reluctance to undertake it. 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. 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.
real desire. is not real. we can assume that our ancestors also knew it to be true. 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. some of humanity’s deepest taboos counteract this attraction. The mother is an incubator. we the child. to become master of reality and all the rest. the Goddess is sometimes presented as a devourer: let us consider this aspect first. So. why do we want the Mother to destroy us? Death. We make the gods and goddesses. for a start. The answer is the Ego. wanting the best for us poor deluded incarnates. then ask the question: does She know better than we do? The mother as adult. Perhaps it is best to consider the Mother from a different perspective: that of Goddess. Kali and Her skulls. The sow that eats its farrow? Hungry pig. Is this true? The protective Mother. To the extent that this is true. vulnerable in an adult 242 . nothing of the mother crosses to the child she bears. And the Goddess Herself? Patient with our faults. Man discovers the Ego and finds guilt: the historical charade of the Father usurping the Mother. This of course is not the fault of the Ego itself. the Mother does not give us life. Not the revenge of a spurned divinity. something like a loss of faith – the need for faith already the betrayal. his desire to become the Ego. only nutrients. In the mythologies of the world. that is. not possible. but the expression of a human sense of betrayal. From the man’s point of view. but of man’s identification with the Ego. We know we cannot become the Mother. Kali tells us that this is a lie and that the Platonic man knows this. watching over us? Allow this to be true. The truth is that the mother and the father give us life. especially.
How would it be with the old Goddess? Isis? Isis cried for her husband. not birth. why would you do this? I would turn to Aphrodite. Such a long detour to find the thread I wanted. The human mother might seem inadequate to this task. In Christian terms she merely intercedes for us with the Father. but that is what the Mother does. 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. transformation. who would you turn to? Better still: if you turned to a Goddess.world. 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. hence the solicitude of the Mother. So Cybele? Cybele keeps her counsel. And yet. 243 . If you could turn to an ancient Goddess. she prepares you for it. which is why she is the virgin. Diana? Diana loves. It can be seen from Endnote 1 above that the woman as Midwife acts as a kind of container for the man’s experiences. It is important here to note that the woman does not act on the man in any way. Aphrodite becoming Venus becoming sex. the Mother does not do transformation. Why Aphrodite? Simple. Best now to draw the distinction between the role of the Mother and that of the woman as Midwife. The Mother cares for you in Hell. This is who the Mother is for us. Allow that these names were bandied about. Actually. Isis becoming or representing this or that other divinity. Aphrodite indicates transformation.
if not. For our purposes here. good. is this: the role of life – all life – is functional. To start with. One. though it will often seem to be. Two points here. no matter. the Mother entity has not. on the other hand. here life can be viewed as a kind of wave impulse propagating through matter. is never trapped in the material. if only because the end/destiny of life is important and its development of itself does not contribute to that end. It also differs in that it has a material substrate. It differs from the Will here in that life is not an attempt to reestablish a previous condition. However. the question of the origin of life is of no importance either. the source of all life in this universe. while the Will is the enabler. Life is both one dimensional and a matter of numbers. But while this life impulse has a Will aspect. the Mother is so called because this entity introduced the life germ. but here the arena is not the Soul but the Will. The question of the development of life in all its variety need not be answered here. that is. the relationship between life and the Will is both very important and very subtle. The Will. Life in a way can be seen as a single Will reflex repeated over and over. any hold on the Will. only the end of life signifies). the Soul is the Body of Form. So how could the Mother set this impulse in motion? The answer here lies in the relations between the Will and the Soul. though. and between the Mother and the Soul. the only motive potential in the 244 .The same can be said of the Mother. and cannot have. What can be observed. every individual life either fits or it does not. The Mother can thus be seen as the instigator of this life impulse (incidentally. Two. if it does.
producing new matter perhaps. full of the promise that underlies all human strivings. certainly chaotic though not entirely so. active for us with reference to the end of human life. This is a primitive vision. the Mother is life itself. and knows this because She defined the end. Reality is a romance of Soul and Will. the interaction of the Same and Other ongoing. the stars here like the aura that surrounds the Fairy Godmother of fairy tales. as though the end already exists and simply draws everything towards it. the Godmother is a presence within that reality. But from another perspective – from the fundamental human awareness derived from the Ego – the Mother appears as a starry firmament. an insertion into matter that to an extent complements the Same/Will recoil from matter. a recoil. What does this Godmother offer? Why. given the specific natures of the Same and the Other. but with this exception: Beauty draws us away from brute reality.universe. In a way. though it is only a reflex. but seemingly wriggles through the multi-faceted interaction between Will and Soul. This is possible because the Mother knows what the end is. A convergence could be proposed here. But the Mother cannot simply prepare the end – the material world is contingent. the Mother the thread that draws. This experience might resemble that granted by Beauty. when the 245 . The secret of the Mother’s role here lies in the end of life. the simple guarantee of wholeness. unpredictable. partaking of both – a single Will impulse and a single Form that blossoms like a flower. Life has its origin in neither. the Soul pressing and the Will responding. Beauty and the Mother drawing closer through human history until the end is achieved. present to every young child.
See here how two very different archetypal images intersect: the Mother with her infant son. Mary and Jesus. There is a personal element in our relationship with the Mother that has not yet been expressed. While your mother is like an origin. rather. turning and turning. the dancer. That sun is the Mother – or. the biological mother is like a moon that eclipses a sun. But the opening the grandmother provides: how is that remembered? A dancer. You would wither and die. Most never notice it. Isis and Horus. the grandmother is like an opening – that is the difference between your mother and the Mother. all in white or perhaps naked. Are we tied to her or to the Mother? If you have had a relationship with a grandmother. how the Mother appears to our mundane sensibility. 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. Is there such an image? The Mother and her Son. the Mother and her dancing Son. Among other roles. Yet this scenario does not get to the heart of the meaning of the Mother for us. especially your maternal grandmother. so that upon her death this sun lies revealed: a flash from which almost all will recoil. Return now to the biological mother. the imperfections of this world would be completely intolerable. the Mother receding into the 246 . those who do most likely put it down to shock. You see now why the mother eclipses the Mother: you would pine always to return. A good approach to this aspect is to consider how the biological mother and the Mother relate. you could grasp something of the difference here. androgynous and self-absorbed.
This is the gift of the Mother to us. The second image tells the future: the Mother fading because her work is done: her Son is the New Man. uniting the Same and the Other in their perfection. always receding even as her Son turns and turns. how the divided Adam Kadmon was seen: the Sophic mother and her infant Male counterpart.shadows. the Dancer turning and turning. 25 April 2015 247 . The first image is primordial.
In other words.5. You see? The question you ask already contains the answer.Final Is any of this true? Who knows? You ask a question. 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. you get an answer. Philip Matthews Dublin 1. If you asked a question.15 248 . Bonne chance.
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