THE GRYPHON MYSTERY
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
The 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 last five essays
introduce the main outlines of that Wisdom.
The Appendices contain further reflections on the
nature and destiny of mankind in relation to the Ego. On the Division of the Human Being
and the Advent of the Ego. On the Incarnation of the Ego.
The sixth essay. The reader should consult the novels listed in the
Endnote for fuller accounts of the woman’s role than can be
The next essay. is an
account of the final development of mankind. Desire and Beauty – The Ego and The Other.
elaborates the description of reality introduced in the
examines the two great stimuli in human life and their very
different influences upon us. The
Endnote 1 looks back across the entire process from the
perspective of the cycle of novels that constitute The Dark
Liberation. The Same and the Other – the
Nature of Human Will. while the last
essay.understand. Soul and Will – the Phantom of Life. 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. details the context for the
creation of the Spiritual Organs and their relation to the
destiny of mankind. Endnote 2 gives an account of the aftermath
. 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 ninth essay.
The seventh essay.
Finally. 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.
The motivation for bringing these disclosures and
experiences to the attention of others is detailed in The
Spiritual Organs. Endnote 3 examines the phenomenon of
the Mother.of death.
THE GRYPHON MYSTERY
The Riddle of Humanity.THE SPIRITUAL ORGANS
Manifestations of life are always sevenfold.
which I will do below. maps and figurations of occult and
sacred symbols. The
other reason is this: as you will see. the set of images is
peculiarly complete in specified ways. In fact the only
deviation of note from the pattern familiar today is to be
. and that most of them maintain silence and strive
on in humility for deeper spiritual understanding. so reporting our visions adds nothing to their
assessment of us.
The first reason I will leave aside for the moment until
I have created a context for it. 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. I have decided to bring forward this particular
set of images.To be candid. 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. I am not sure what kind of reception this
essay will receive. we bear the signs of our spiritual state
upon our being.
I accept this point. I do so for two reasons.
In view of what I am presenting here. signs that are perceptible to the spiritually
advanced. I should observe
that the forms of the Chakras have remained largely
unchanged over the last two thousand years. Almost from the beginning I
recognised that many others have experienced what I
Nonetheless. In any case.
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
Leadbeater. that hung in the
exercise room. on his own
deviating only to move the second Chakra up to the spleen. I managed to
create my own painting of the familiar tree of lotus flowers.W. Even
so. Years later. maintained the forms in substance. The Chakras. Even C. going so far as to adopt
the didactic superstructure developed over the centuries. Towards the
end of the course she led us to contact the base Chakra.
and to subdivide the brow Chakra’s two petals into 48
Rudolf Steiner for his part accepted the traditional
Indian interpretation of the Chakras. at Christmas 1985. I was
very surprised when the Chakra actually made its presence
felt! However. I was much more taken by a painting of the
Chakras. where the root
Chakra is said to be triangular in shape.
and that he explored them ceaselessly. just another part
of the wide spectrum of occult knowledge and speculation. with truly wonderful
results. 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. 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. who based his study. It
was a profoundly satisfying experience. my
interest in the Chakras had been peripheral. There is no doubt
that the seven lotus flowers were of great significance to him. done by one of her students.
Until I perceived this aspect of Dr Steiner’s insight.
My first experience of them came during a course of yoga I
undertook with Lily Donat in London in 1977.found in the 6th century AD Yoga Upanishad.
private experiences ranged in a systematic way – seen
retrospectively – through familiar and unfamiliar regions. I do this in
order to forestall the modern habit of labelling the new and
. I have
kept diaries and account books. concentrating upon the cross-structure of the
epochs of the Earth’s evolution and the development of the
human bodies or sheaths. as a result of
completing a project that had spanned twenty years. I was content to hold them in
One was to make an accurate and sufficient record as soon as
possible after the experience. I write down my
experiences in order that I might forget them. my meditation
began to develop in the early nineties. It began as an
expediency: I jotted down abbreviated accounts of my
experiences in pencil on folded sheets of unruled A4. shapes and
These accounts were intended to serve three purposes. The handwriting is tiny – I need a glass
now in order to read it. When the present series of
meditations began in late 1991. 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. thus
obtaining 4-page units of writing space. I filled these pages
with condensed accounts plus whatever images. At the same time.I became immersed in Rudolf Steiner’s works during
the late 80’s.
culminating in January 1996 in the series of images set out
below. when I realised the scale of the
I feel I should say something about the nature of the
sources I am using to give this account. Only in early 1992. Like so many. did I begin to keep notes. The third
reason is in some ways the most important.
Chakra has 2.
I am aware that these entries will appear extremely
cryptic at first sight. the
sacral plexus Chakra has 6.
This is the Diary:
at throat: life like flame
consuming paper: ‘mineral disposition’:
. 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.
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. I forget my experiences so that I do not
contaminate future experience with spurious expectations
derived indirectly from past experience. Square brackets enclose explanatory
notes not in the original account. Only the relevant
entries will be given. all abbreviations will be expanded and
personal elements will be excluded unless they convey
the heart Chakra has 12. the throat Chakra has 16. but the commentary on the individual
Chakras that follows on the Diary should help to explicate
them. and the crown Chakra has 1000.
I now intend setting out the accounts of the Chakra
meditations in a ‘raw’ state. as a Diary. the solar plexus Chakra has 10. Thus the base Chakra has 4 petals.the unknown (and the spiritual world is unknown to each of
us prior to our experience of it) with preconceived concepts
had to pull
myself up sharply. too soon for RS[teiner].
15/1/96: Chakra (II) med:
connection: crown fill [sic]: gap at pineal: deep place: closed:
plan constructed for reference [see below]. 10 closed
still ( 6? ). 1000 open: [Images of
these Chakras appear here] Kundalini hot and cold.1/1/96: Being introduced itself as ‘RUDOLF’: surprised by
2/2/96: Chakra IV: Kundalini established in own ‘garden’
(gate): All centres contacted: Med
2: Kundalini left in
separation involved in all this: [Chakras] 16.
11/1/96: CHAKRA med begun (I): First vision:
: Latter [i.
13/2/96: Chakra VI: [Chakra] 6: counter rotation dark spheres
on outer rim. then intense rim dark centre: [Chakra] 12 = 4 x
3. the spirals] rotating: indistinct but movement:
20/1/96: Chakra III: [Chakras] 4. like gas ring.
17/2/96: Chakra VII: Prayer then [Chakra] 16.e. 12.
dark otherwise: sudden: much unconsciousness. then 3 x 4 then livid: sudden : 2 very active: [Chakras] 10
+ 16 quiet still. 2.
9/2/96: Chakra V: [Chakra] 2
= silver ring – vibrant:
base-ring around dark spaced [sic] in Heart.
– SOUND – WATER: Chakra XII:
.e. two horns reaching #2 [last image repeated]
– later saw that ring is that of arms/hands that supply throat:
v. 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 =
Kundalini ‘rooted in God’ – scarlet?
13/3/96: Chakra XI: 12 =
: Dark: ‘starts here’. 12 = 2 x 6 (Hex) 6 = 2 x 3 (triangle)
cross = Kundalini = plant.
2/3/96: Chakra IX: NB – occurred during initial med: throat
to eyes – chakra 2 appeared. significant: chakras may be integral. rel[ated to] male.
(A) Dr[eam] RS[teiner] red [as though] from wind: [I am
asked] ‘how many books?’ – 12/16.27/2/96: Chakra VIII:
[Chakra] 10 = sphere of 10 raised
faces: erotic. homo[sexual]. father: 4 + 6:
see all chakras N/2: i. next throat + chakra 16 as ring
Then. but it does not change the
import of the image at all.
Now. is the encounter
with the spirit who called himself ‘RUDOLF’ at the start of
the sequence. and a second encounter. 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. Believe me when I
say that I only became aware that the Chakra meditations
were bounded by these two encounters earlier this year. The
other reason. One was because they
form a complete set. as the meditations
progressed. I think you can see that this is true. I drew the Chakras in ascending order
in the traditional lotus form. when
I first set out to study my notes of the meditations in detail.
with Rudolf Steiner. It is my conviction that if one is
.In addition to this: you can see that on 15/1/96 I set up
a ‘plan’ for reference. I want to emphasise that it is this aspect which
compels me to disclose these images. nor does it underwrite my doing so. The only modification
is an adjustment of the root Chakra. It is not an authority to
do so. the compelling one for me.
It seems to be a common factor in spiritual
development that spirits – good and bad – are drawn to the
opening one is creating. I set alongside each Chakra the new image(s) as I
experienced them. this time in dream. I first drew it thus:
The modification is intuitive.
the other ‘cold’ – red and blue. I am presenting them here in a ‘raw’ state so
that no one is seduced by persuasive presentation of pretty
Delusion in the matter of images is one thing. I am prepared to submit to
the impulse to make these meditations known to those they
might interest. I see it as a hollow building
block filled with earth (green) from which two plants grow. You will notice that
colour is an important element in the images. In the following commentary I will detail these
additions.obliged to remain silent about one’s visions. Pingala-Sun and Ida-Moon of Indian
. delusions about
spirit beings is a graver and more frightening matter. you will have to judge their worth for
Before I undertake what I intend will be a fairly
concise commentary on the images. I have added to them in small ways in order to
elucidate some of the implications apparent in the images
themselves. In the end.
one ‘hot’. While the
colours attributed to the various images here follow the
disclosures. which form the
With this caution in mind. one is doubly
obliged to maintain silence about the spirits one encounters. I should indicate a
certain liberty in presenting them here.
THE KUNDALINI GARDEN
This image is novel in the context of the Chakras and
totally new in my experience.
a chalice with host. Fourfold as the
four bodies of the human being – red for physical. yellow.
Much is said of the Kundalini Garden in the
meditations. I know important things about the Kundalini. more than I am prepared to absorb even yet. at base of spine. armature. tip. red. globe. yellow for astral. Grail with stone. But
a word of caution: the rising of the Kundalini is represented
by many authorities as a traumatic event. blue for
Notice how the fundamental nature of this organ is
signalled in the 20/1/96 meditation by the echo set up in all
. One must be careful
then not to confuse the knowledge imparted in these
meditations with one’s experience of the events referred to. Best images: an egg in
This is a truly transformative image.
Colours: Base. a caution repeated by most authorities on the subject. a shaving
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. white for Ego. that are said to rise from Chakra to Chakra to the
brow Chakra. blue.tradition.
ROOT CHAKRA – 4 petals.
but I am less certain of my experience of it.
which precedes the series proper. 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. to do with alchemy. below navel. between the hexagram of
the Throat Chakra – the ‘mineral disposition’ – and that
associated in detail with the Sacral Plexus Chakra. like a roll call.
The physical experience. but I am
not prepared to speculate on this. was one of
intense joy rising from that part of my body at the sight of a
. by the way. excepting the organ
I don’t intend pursuing this matter further here – it is
one aspect of the meditations that I cannot yet fathom. Even my reception of the
images has an element of confusion. There
may be a link. 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 other organs. I have little meditational experience of this lotus
and only one physical experience.
The colouring is as indicated in the meditation of
3/3/96. the 6.
SACRAL PLEXUS CHAKRA – 6 petals. I feel that the gold and yellow triangles rotate against
I will refer to it again at the end of this discussion. The arrow through the
six means to point to the hexagram in the 15/1/96 entry.
It is nonetheless a deeply beautiful Chakra. not necessarily
directed at you. witnessed by the
crosses I placed around the entry and by the fact that all the
other organs are checked.
SOLAR PLEXUS CHAKRA – 10 petals. It is shockingly erotic to behold. violet-pink. I have not investigated this yet. The opening of this Chakra seems also to
draw a great deal of disturbance to you.
This experience lasted over eighteen months for me. In anger
you will see the lotus – a congeries of bulbs/spheres like a
blackberry – bristle with what can be best called erect
call it the lotus of wrath. here in terms of a kind of
reducibility to simple pattern. It is one
that abides always with you once opened. angered and
frustrated to a degree that might surprise and dismay you. above the navel.
I have seen this Chakra vividly a number of times.
. but it is the seat of
our moral feelings even so. pink. See below. red-pink.
This is another fundamental organ.group of obviously happy people in a park. but such that you will be upset. The opening of the Chakra
brings all your anger and resentment to the surface.
Colour. but suspect it is also the source of
the love felt in the heart lotus. It seems thus
linked with the Solar Plexus and Heart Chakras.
Colour: the reference is to the Rosy Cross.
Thus I colour the lotus as green in all parts except the
outer sections of the diagonals. Taken with the earlier ruling that the Kundalini
. In a sense. the spirit world is
precisely of the form of the heart lotus. therefore
red plays a part. But I have connected the form this lotus
takes with another aspect of Rudolf Steiner’s description of
the spiritual world.HEART CHAKRA – 12 petals. which I colour red. the
heart is both a door to the Cosmos and also the Cosmos
already there. behind the heart. then. Succinctly. Otherwise: the Ego has its home for us in the
heart. the heart lotus is the
image of the Macrocosm in us.
Neither its love nor its pain is of the Ego. but of us as living
beings. if it can be brought to recognise the fact that it is
immersed in this life. 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
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. the heart is its true image. Conversely. one I developed to its final form during a
study of The Fifth Gospel. It can suffer greatly too.
Love pours from this lotus. It is in the heart that the Ego can learn about earthly
This is a complex Chakra.
. You will find that you follow them in any case. just above the nose. two hands holding a
Jiddu Krishnamurti’s spiritual growth culminated in the
opening of this Chakra amid very great anguish. is white with the
points in red. Thus the heart is crowned here. its horns and its arms. with its heart face.should be restored to rest in its Garden. if
you enter upon this activity with due reverence. I
instinctively prayed on 7/2/96 before receiving details of it.
As a gas ring. Image it as the Claddagh ring. where he felt
the two arms reach up into his head to his brow.
BROW CHAKRA – 2 petals.
It is in some ways the most highly specified of the
THROAT CHAKRA – 16 petals. it is coloured blue and pale blue. with its twelve points. an extremely complex
structure. the face.
However. But it is a difficult Chakra to experience. these rules are clear
and simple. The heart is the principle of the circulation I have seen
in this image. As for the
horns: only recently have I seen that these horns are the
equivalent of a crown.
dark at centre. or scintillating and multi-coloured:
flashes out sprays of light. But
discipline is needed here. very distant image
of it that served as an occasion for the imparting of an
important insight into this scheme. with sun and moon inscribed upon them. Its easy embrace can spell loss of
consciousness. It is the seat of a kind of knowledge. and certainly
not its transcendent nature. that can tempt one to the bad habit of using
meditation as a sedative.
This is the most traditional of the images here. above the head. It is the
easiest to open and should be opened first.
petals are white. sun
on right and moon on left to correspond to the terminals of
the Kundalini currents. almost
like a companion.Colours: the central ring is silver.
This lotus appeared easily several times as a flashing
light. I feel I experienced not the Chakra itself.
Though not detailed in the 2/2/96 meditation. white. but a distant.
CROWN CHAKRA – 1000 petals. 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. You will notice in the full scheme that the centre
. a supportive and generous one at that. as advised by
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. Only by rechecking my notes did I see that it
was not to be included.3.96
. there are two last features I would like to draw
to your attention.96
3.1.meridian.1. The first I can best illustrate by means of
the following table:
11. There is authority in the Indian
sources for seeing the Sushumna as descending into the body.96
27. called Sushumna.2.
This is a significant deviation from the traditional plan.2.1.96
rather than rising from the root Chakra as some assume. is absent below the brow Chakra.2.
but here the Kundalini currents rise to meet the descending
current from the crown.
then the hidden
sacral plexus Chakra.
Notice that the Chakras are revealed in a distinct order. Then comes the heart
Chakra after much preparation. Next the Chakra of wrath is
revealed before the obscure throat Chakra.
The order of disclosure is meaningful.
X = details of image presented (extra details that helped define final
Kund = Kundalini. then the first Chakra. whose hexagram structure is echoed in
aspects of the throat Chakra itself.I = defining image (the image which appears in the final chart). the image of the brow Chakra is
repeated as the difficult throat Chakra is revealed.
I did not notice the second feature until twenty months
after the meditations! Learning from experience is surely a
lengthy process. First the
then the guardian brow Chakra. look at my version of the base
Chakra. See how
preparatory images of the heart Chakra appear as echoes of
O = other reference to Chakra (significant references containing no
In the last meditation the top three Chakras are linked
in a composite structure. the energies of the Chakras. 2). the Cosmos itself. Thus an aspect of the Kundalini Garden is revealed
along with the disclosure of the image of the 6-petal
Chakra(no. Can you see
the throat Chakra in the base and armature? See the brow
. then finally the crown
Chakra. Now. the chalice-like bowl and host above it.
and that some revelations have a kind of echo among other
The numbers in the top row represent the Chakras in ascending order.
already begun this process in the throat Chakra.
. See that the
heart Chakra. Both are very active Chakras –
both are living Chakras. Notice also how
unique each of these forms is. the Chakra of the transforming Ego. I believe that we. I believe it is these Chakras that
are to be transformed into the higher natures. as human beings.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
have made these Chakras.
Now notice that the sacral plexus and solar plexus
Chakras are excluded from this scheme.
The Spiritual Organs
Rudolf Steiner. Egyptian Myths and Mysteries.THE SPIRITUAL BODY
Initiation is nothing other than man’s gaining the capacity of
developing organs of vision in his higher bodies.
many details will
remain hidden. often
by simply studying familiar schemes in a new light.
. we can pinpoint the sources of the experiences in
the astral-mental and the etheric-will respectively.
Characterising these experiences as image-concept and formpresence.
disclosure was by and large involuntary and complete in
every instance – I mean that the images revealed were
complete in themselves. and then a
gradual revelation of the whole spiritual world of which we
are an integral part. The nature
of these experiences can be contrasted as light to dark. You will find that the means
used to gain this new knowledge differs significantly from
that used in my previous essay. Here. There. awaiting future investigation. as you
will see. but are
apprehensive of the etheric experience because the forms
discovered there are often strange.
A deeper reason for this dichotomy can be discerned.I want here to extend the scheme laid out in my last
essay on the Spiritual Organs. voice
to form: that which calls to us in contrast to that which
impresses us. And
while an overall pattern will emerge. with the complete spiritual beings we are to become. This involves
initially an awakening to our own spiritual selves.
The primary aim of spiritual experience is to help us achieve
the full unfolding of our spiritual natures. knowledge is gained in a more piecemeal way. if you remember. The first task is concerned with the
The second task is concerned with what is eternally present. even though they might be extended
or augmented at a later stage by other images.
These very different spiritual experiences arise because
they are received by different parts of our being. Our response differs too: we welcome the astral
experience because of its apparent familiarity.
The most obvious is the
light of consciousness which arises in us through our
experience of the astral-concepts. notes – flow
from an active hand. 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. it is an accompaniment of these ideas which we are
expected to use in our encounter with the etheric-forms. should seem
almost an obstacle to our bright future.
In these days of excessive ‘head-work’ and the preeminence of the concept in aesthetics. This consciousness is not
merely the means whereby we have knowledge of our futureideas.but which we experience in our limited being as arising
solely from the past. should fill
us with happy anticipation. It is the hand that must open this book.
It is understandable that the promise of the future – the
unrealised ideas – the call to be enlarged in love. brush-strokes. 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. It is by means of this wisdom of the
hand that the initial contact with the etheric-forms is
achieved. Art-work is
realised through the limbs: every artist knows the
phenomenon of the ‘wisdom of the hand’. there are aids that can serve us in our
experience of the etheric-form world. it is often forgotten
that art is in essence an operation of the will.
Even so. how the
appropriate expressions – words. As
well as this. draw this
Then they are gone – yet we have
clear memories of them. It claims to convey complete
knowledge of man and the stars. though they will
persist under our inspection. Later.
sometimes because they seem out of context. The latter flash upon us. of astounding
detail and complexity.
often laying out the circle of the houses and listing attribute
after attribute. Consciousness
serves here by permitting an increased sensitivity to the
impulses of the hand. They are also strange. what arises here is only superficially similar to
our experience of the astral-ideas. In time I came to focus on an obvious
curiosity: why are some of the planets attributed to more than
. But the images that arise through our handwork are often uncoloured and reserved.shape. 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. complete.
For many years I was intrigued by this Zodiacal form. Constructing a natal
horoscope can be an overwhelming experience. 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. detailed. as though they have been imprinted
in our minds. other times
because they are incongruous in detail. 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. arrange this list of terms or attributes.
Astrology is a most complete science.
Here Rudolf Steiner
brings together the numerical elements important to his
.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
which I will discuss later. I was aware of Rudolf Steiner’s
schemes of 12-fold and 7-fold orders. (I have since only seen one instance. It was a slow.
It was only when the spiritual experiences of early
1996 brought me to link my own preoccupation with the
Chakras with Rudolf Steiner’s teaching on the Spiritual
Organs that the seven-fold array implicit in my astrological
list became significant. thus
I was very surprised by this. 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.) But despite feeling that this
arrangement was of some significance I could find no way of
developing it. I had never seen this list in
a work on astrology. except perhaps calling one list day and the
other night. and so on. light and dark.
blind groping over a period of months. which crystallised
during a study of the Fifth Gospel.
in the middle of a night in August 1996. I
brought these various schemes together for the first time: a
circle of 12 nodes. These
senses. physical organs
Finally. and also underlying the astrological plan. This was the plan:
. and a suggestive figure of the three remaining
elements.teachings. a central spine of 7 nodes. a cross of four
layout occupied my attention for many months and led me
into pretty arcane corners. Lay them out
on the new scheme:
.This is the bare scheme. was the
recognition of the importance of the three-fold astrological
sequence of Cardinal. with only the Sun out of place. I made the following
12-fold circle = physical body
7-fold spine = etheric body
3-fold figure = astral body
4-fold cross = spirit-ego
But it was soon evident that to place my initial
astrological list on the Zodiacal plan the outer nodes must be
displaced from their clock-face positions. thus:
Now the planets and signs are aligned in their
respective relations. Mutable and Fixed signs. however. The outcome.
C = Cardinal M = Mutable F = Fixed
This immediately suggests a new arrangement of 4fold and 3-fold elements. It is now apparent that the Mutable
signs are the focus of a relationship between the 3.and 4-fold
orders. and the inner spine of planets repeating
the seven-fold tier of Chakras or spiritual organs. which I
had received in meditation early in 1996. 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). Here the
Heart Chakra mirrors exactly within the spiritual organs the
external physical form – thus:
. At once the whole
scheme came together in principle. It was then that I saw the relation of this astrological
scheme to the 12-point layout of the Heart Chakra.
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. following on this
communications are partial and strange. is the fundamental scheme discoverable by
means of the wisdom of the hand. Now.
This. As you will see. it became possible for consciousness to press
against the meanings of the scheme and to register in
meditation what various aspects of the scheme have to
communicate about their natures. then. 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. but thankfully
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,
This vehicle will bear the Christ when we invite
Him to accompany us on our journey.
This process of conscious penetration into etheric
forms extends in time until it begins to encounter the willforms that underlie the Spiritual Organs themselves. Our understanding of this
process is extended when it is realised that the lower right
Mutable sign in my scheme is Gemini. vulture.
hoping at the very least to relief the pressure there. One
example of this occurred recently. when it
appeared as an eagle with two heads – as in the Austrian and
Russian Imperial crests – distinct and persistent. and often as an eagle. The pentagram appears
in a number of guises. Suddenly
the darkness cleared and I saw the following:
. which involved a
feeling that a spring there had been overwound. as though to
signal an important achievement.
One of the most memorable visitations of the latter occurred
while I was writing the essay on the Spiritual Organs. as dove. are working on the
etheric organisation of the brain. which is the locus of
the Ego.whom Rudolf Steiner calls Amshaspands. very clearly and repeatedly.
I cannot expand upon the presence of the aspiring
white dove in this vision without resort to symbolism. that being who
becomes through spiritual development our ‘spiritual
vehicle’. I had a persistent
discomfort in the region of the pineal gland.
a pentagram imposed on the upper part of the Chakra spine
and centred on the Pineal/Brow Chakra. and which
induced a sense of darkness as though something was being
wasted. I have found that the
pentagram indicates our ‘inner being’. I had previously seen. I finally pressed into the area during a meditation.
and the descending
Stellar force that enters us through the Crown Chakra.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:
perhaps I should have raised it myself before then.
indicate that this is the quadrant of the summer. in the only work I
have found dealing with the relationship of the Chakras to
astrology. in fact. with love rather than judgement.
Nonetheless. it is not simply a matter of either/or. pertains to the human being. not of the
winter as it would be if the left-hand list above obtained. justice is an issue with us. have a mechanical quality.
Even so. The
Many of the attributions. Such an echo can
be discerned in the Solar Plexus Chakra. where the force of
Justice seems the Guardian of a nascent power of Love. might be plausible. so it can be proposed
that a trace of a more ancient plant form exists in us as an
inversion of the dominant human structure. there was little in Ms
Hodgson’s account that spoke of any original perception. the
attributions are those on the left. where the
concern is with freedom.
associations created by coinciding distinct lists.
mainly because I perceived the Solar and Lunar forces rising
into the body from the earth. Rudolf
Steiner’s account of the etheric body’s transformation
through the seasons. Ms
Hodgson’s scheme pertains to the plant-world. I feel that the attribution of Venus to
the Solar Plexus Chakra indicates the deeper nature of this
organ. Furthermore. as the source of love in us. Jean Hodgson’s The Stars and the Chakras. I came to the conclusion that
while the attribution of Mars to the Solar Plexus Chakra.
For my own part. and on the other of the Zodiacal signs. However. taken with my vision of the truncated
angelic figure in the lower right portion of the pattern.I had instinctively chosen the arrangement on the right. the
organ of wrath. illustrated by
her preoccupation with the question of goodness alone. I find
. then. on one hand
of the Chakras.
This exploration has
been only partly achieved. associated individuals. and only then. or in one life-time anyway. this is the Spiritual Science of which Dr
Steiner spoke so much. achieved by what I have
called the wisdom of the hand.
I have said that the pattern completed here is the
product of an initial spiritual revelation. together with the offerings of
other. in which the
Spiritual Organs were detailed for us in the form of ideaimages.
illuminated by the penetration of a disciplined consciousness
on to the ground of the etheric-form.
Altogether.an echo in the Throat Chakra.
seven-fold scheme is quite obviously related to the life of the
plant and rests on a very pure spiritual vision. is a product
of an essentially artistic impulse. the
foundations of which already exists in the writings and
lectures of Rudolf Steiner. but there it is evanescent
and I have not had yet the occasion to experience it clearly. the 12-fold structure. which is then. and there is no guarantee that it
will be completed by me alone. too. it would be better
approached through someone like Jacob Boehme. The later element. If
this plant form is to be examined. It
may well be part of a larger co-operative work.
The Spiritual Body
THE ENCOUNTER WITH CHRIST
child from the womb.
Nonetheless. In alchemy. the final act in the process involves
the opening of one’s athanor and bringing to light. Now. 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.
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. two days later. 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 process I was undergoing required
one last step. 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.
. but it is also a requirement of
spiritual alchemy.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. I had experienced a long and complex sequence of
alchemical development over a period of years beginning in
late 1991. Then. In fact it is the creation of the athanor that
permits the inner transformation that constitutes Rosicrucian
alchemy to begin. The pain of this
experience was so great that I wrote a plea in capital letters in
my notes: LET THIS BE THE LAST TIME. the athanor is a vessel in which
transformative processes can be conducted under controlled
conditions. Such a vessel is an essential instrument in the
material alchemist’s laboratory.
These events occurred in early April 1994 while I was
living in Brighton in Sussex. Then I was numb with doubt and
despair: I had reached the limit of my own understanding. Then came the
. I asked in astonishment how an astronomer could help
me. alone and slipping towards a
frightening despair. This judgement only
deepened my sense of loss. He promptly told me to return the plant to the
athanor because it was immature. Tycho Brahe
was deeply disappointed by this.
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 burden of which indicated the
sloughing off a body or sheath characterised as female and
the acceptance of a condition called Kingship. He told me to seek Christ as my guide. During the following fortnight I
had a series of dreams. I did not know what to
expect. 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. the first time I had
I felt utterly helpless then.
Now I appealed directly to him for help. I promptly asked
for Christ. I prayed for a new guide.But when I opened my athanor I found only a white plant. 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 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. but my wish was for some kind of final thing that
would signal the completion of what had become an
our experiences are
like experiences of nothingness. it seemed then to me to be bright. I broke through and
could report a ‘vision so clear that nothing can be seen at
intellect. dry. is
within each one of us at all times. this nothingness is
not necessarily dark.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. I realised. which I described as ‘sudden. will. and the experience is that of a NOTHING. This
is a transcription of my note of the occasion:
Told by C[hrist] that I was on an island of
punishment: (very reticent. a significance I don’t
cool water in the sense of volume (not space but something
The first encounter with Christ occurred at about
10. as into a pool of clear water). It happened without any deliberate
preparation. usu[ally] answers
with “yes”. empty. on 19 April 1994.00pm on 6 May 1994. However.’ This being. 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.’ Here I entered my
economical with words: not thru’ impatience or
condescension): told me my suffering coming to
an end: I constructed a boat. one because
so powerful and all-embracing of our faculties: feeling. finally.’ This means
that with the failure of understanding. silence for “no”. beyond the sublime.
I also had bouts of extreme
dejection and loss of faith. in case I understand them
better in the future). the imagery
derived from alchemy continued to pervade my dreams in the
form of an association of a male-female polarity with water.’ And though the alchemical process. Perhaps Christ is a symbol.
though centre proved to be a hole in a saucerlike piece of white metal. On one hand. 3) the flower was in
monochrome rather than simply white + black.
label etc for a power in each of us. as with the
rest of this journal. Anyway.
I was perplexed after this event.
On 27 June I finally grasped something of what was
occurring. and was merely
shown image in more detail: didn’t understand
any of them (recording them here. But
the merger caps the faint worry I feel that Christ
should be my guide. The effect of the Christ merger was like a weak
power of restraint. or like [a]
guardian angel. Underway: shown some images 1)
of two horses 2) cat chasing bird 3) flower:
asked for explanation of one.
which had begun in October 1991. culminating on 23 May with the
recognition that ‘Belief grows less possible: a concomitant of
an entrance upon reality. the spiritual experience left me
. had ended with the
discovery of the immature plant in my athanor. While I had dreams
that were obviously portentous.understand. Christ is now within. What confused me initially was my failure
to understand that two processes were occurring
simultaneously. so impatient and perhaps less attentive
than I ought to images than I should[sic]. Felt irritable after
one on either side of me. These I came to understand
were the two waters of alchemy. But I go forward
in friendship and pat them.’ You
can readily understand how a soul threatened by spiritual
restraint on one side might be tempted to flee to a spurious
material freedom. 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. They move apart –
as though uncoiling from around each other. the fixed water and the
mobile water. They accompany me along
the path I go. which rises
steadily towards the soul – the mobile light – in order to unite
with it to produce the one light. Then I
. but in this
case it must have been a matter of feeling drawn to do it. This time I initiated the encounter by
deliberately entering into a phantasy state. (3)
by buying my commitment. which would prove in time to be a greater
entrapment. Here Christ is the fixed light.
There is usually a break in my spiritual activity during
July.prey to more worldly temptations. I do not trust free-form phantasy. known as ‘The Child. which occurred on 3
August 1994. I
see they are two lions and that they are very
friendly towards me. I would not
usually do this. witnessed in the dreams as
various female figures who sought to draw me back by (1)
inciting my vanity. 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. (2) by entangling me in possessions. The other process appeared as a
preoccupation with two lights.
I sleep during the long flight. but I declared my love for Him and willingly
embraced the dark presence.
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
At this point I realised two things. that
this shadow-like being had to do with a kind of death for me. which has a small extensible
[recte: extended] cross-like structure to rest my
arms on. but noble. The cross-like pole is inserted here
and turned. Then I saw yellow eyes.
At once I am whooshed up in the air. incomprehensible. I
asked Christ to show himself to me.
yellow eyes. One. then shocked to the core.
Now I called on Christ to ask him about the shadow. I
find I can direct the flight – as I strive to control
all the activities in the phantasy. either
borne by an eagle or possessing wings myself. beloved. I was frightened of what
was coming. very
pronounced. I was
startled. I realised now that his
appearance really would terrify me. I come to
a gigantic wall or door with a cross-like hole
in it. Then a
. so that a way opens and lets me in. nose like that of a gryphon-eagle. I go up to the
serpent – I am not afraid of it – and enter it. I rise up to a
kind of corner where sits an old man. I had been
deeply preoccupied since the initial Christ-encounter with the
fact that Christ had appeared to me as a shadow. Then I saw his head.suddenly fly up and lie along a pole – like a
witch’s broom. and two.
Entering it is like entering a yellow flower. I approach
him and he becomes a serpent.
though it might be older than this. as
the unifying image-expression of the whole experience. Under the
. The only piece of specific lore that has survived tells
us that the Gryphon guarded the treasure of the
matter how far or how fast I travel. the eagle. the GRYPHON. I slowly came to see
that the elements of the phantasy – the lions. k’rub. the old man and the serpent – when
combined with the features Christ had revealed to me
suggested an ancient composite figure. The Assyrian name of the
Gryphon. while preparing this account I have come to see
that the images shown to me during the first encounter – the
two animals (horses).
Later the Greeks and contemporaneous Middle East
civilisations placed the Gryphon in the company of the
Sphinx in their temples. but I cannot get to the light. nor do we know what the ancients understood or
believed about the figure. the flying pole
and key.moon-like orb rises from the horizon beyond. I push on.
The Gryphon (also spelled Griffin or Grifon) is first
attested in ancient Persia. As
well as this. is also the source of the Hebrew word
Cherub. the flower – were
themselves simply an early attempt to communicate this
symbolic form. the cat and bird. so that only
a lustrous glow remains. and for this reason they are now considered as
guardians of treasure and of secret things. I go towards
it. then brilliant
white light peeks over the edge of the horizon.
Between the time of this experience and my departure
from Brighton in early September 1994. but what looks like vegetation blocks the light. No reason for this grouping has ever
been found. sometimes seeing a bright
yellow complex structure.
Eagle’s head. which moved me deeper into more
and more arcane aspects of the Christ-encounter. either winged or
These pictures will give you a good idea of what the
Gryphon looks like. usually an eagle’s.
I had brought some beech-nuts with me from a
particularly fine tree in Preston Park in Brighton. Once
only pointing out that much lies below the surface of what is
apparent here. and a bird’s head.
I will leave these disclosures to speak for themselves. the Gryphon came to symbolise Jesus
Christ as a being both divine and human. The immediate aftermath of the Christ
encounters was the beginning of a new process of complex
meditations and rituals.
The Gryphon has a lion’s body. I model it as
Lion’s body.inspiration of Dante.
A rod surmounted by an X cross in its right paw.
To begin to know Christ is to begin to know
yourself. The second came shortly after
Christmas in 1994. I saw his
‘light lustrous on his shoulders and arms. the Mystery of you. This implies a consanguinity
and a karmic relationship. that the Mystery of Christ is the Mystery of
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’. the Mystery of all mankind
individually. Then began a long series of meditations. when. did the Christ not
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. a Mystery hardly at all plumbed
yet. but I can indicate a number of experiences that
are relevant here. 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.settled in Dublin I was moved to undertake a spiritual
planting of one of the nuts in October 1994. It is a task that still awaits us in the future: to know
Christ. where I found myself crying votive
tears before the ‘veil’. but led on swiftly within two days to
a new crisis of vision.
The first was the realisation that Christ and I are close
in the way that brothers can be. to know ourselves individually. The tree grew to
full height in four days. calling upon Christ in a start of
frightful loneliness during a very deep meditation. These meditations are still a
mystery to me (they are detailed below in the essay The Seth
Meditations). lamenting the continuing restriction
upon me. that is because
we are a profound Mystery. If it is a long and arduous process.
Thus Christ even
now remains at a remove from the human plane of
experience. He did not incarnate as a man.
His best known work. went through 56
editions in all the major European languages over the
following 200 years.
Michael Sendivogius(1556-1636) is little known today. The fact that an existing ancient
form – the Gryphon – answers very exactly to this map both
assures us of the validity of the imagery and indicates that it
was previously experienced by mankind at a time when direct
vision of the etheric was still possible. The imagery
presented on three occasions. It would therefore
be impossible for us to comprehend Christ with our senses or
by means of knowledge derived directly from our senses. 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. his
once high reputation having been besmirched by accusations
of plagiarism and theft of the alchemical secrets of others. are intended as a kind of plan or
map of the nature of Christ.
Christ appeared directly to me as a shadow-like presence. published anonymously in 1604. for
that is how an etheric being would appear to us. There is evidence that he was closely
. the physical-sensuous plane.incarnate in a man? While it is true that Christ did incarnate
in a man. A New Light (Novum lumen
chymicum). during the two encounters and
in the intervening phantasy.
6 November 2000
and his preoccupation with healing indicate a man of
Rosicrucian sensibility. the simplicity of his life.
his continued anonymity despite pressures to the contrary.involved in the group responsible for disseminating the early
Rosicrucian documents. Certainly.
ACTIVATING THE SPIRITUAL ORGANS
will see. was not
gathered for another year.It is important to remember that while we should be
fully conscious of any given spiritual experience. I was
completely unaware that such a process was in train at the
time and had no reason to expect it to happen. The Spiritual Body. I will not be surprised to discover that the work of
preparing and writing this essay is itself part of the process.
when an impulse sets us to collate our experiences and to
construct. over two years after I experienced them. but also to weaken the impulse to
subordinate these experiences to already formed opinions and
prejudices. by careful scrutiny and cross reference of our
experiences. In any case. I did not collate the events I call the Chakra
the material for the second essay. fully three years after the events
August 1998. Such distance in time is needed not only in order to
see the wider picture. In fact. a context that permits us a wider understanding
of what we are undergoing. exactly a year after the Chakra Meditations had
. narrated in the essay The Spiritual Organs. it is not
necessary – or desirable – to be fully conscious of the wider
context for that experience. This limitation serves to prevent
us from imposing ready-made labels on what are in fact
creative events. always. Again.
The process of activating the spiritual organs began in
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.
Thus. there comes a time. the work on the essays formed part of the process –
The method I will use here differs from that of the
earlier essay. so that it can serve as a guide – a map –
to what follows:
The first part of this plan. 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. to do with the opening of the
organs. and the second
part. I propose now to lay out this sequence
here at the beginning. The process is
extremely complex in detail.
However. so I intend here concentrating on the
main disclosures to do with the sequence of activation of the
organs and the associated events. which occurred over a
period of twenty months to late 1998. is detailed in The Spiritual Organs. I will assume some familiarity with the organs
in the reader. of the
spiritual depth and significance of human beings themselves
in their relations with the spiritual world and its beings. I think. Afterwards. an indication. This process runs like a thread through a larger body
of spiritual experience. I will only quote directly from my journal
where it seems to be required. I
will attempt to organise the images and inter-relate them
. otherwise I will initially
concentrate on the images and related events.ended. to do with the activation of the organs.
wake up with a feeling of great joy and a sense of PURITY. the Root organ from
childhood and the Brow organ from the eighth or ninth year. I emphasise again that what I have to show
here is not by any means the final word in these matters. and the Brow organ as like a ‘bird that flies
without flying’. I dreamed that I found clues to the whereabouts
of treasure. and buy an extremely expensive ground
. The Root organ is a kind of animal while the
Brow organ is simply there in its beingness.
A week later. 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. though the basic process undergone is the same for
us all. I resist the impulse to search for this treasure.
On March 14th the process itself began with the
opening of the Solar Plexus organ amid deep anger. I dreamed that I discovered a bag of white
powder hidden in a cave.
On the first of May I understood that the Root organ
and the Brow organ are always open. I attend a wedding where everybody is
dressed in white. I
saw that the Root organ as a ‘plant that grows without
growing’. But I saw
love then. as its counterpart.
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. I felt that at last I had found the ELIXIR and
learned that I need no longer conceptualise my experiences.
on the 14th.meaningfully. In an associated
dream later that night. Then. which I then had to smuggle away
which works ‘perfectly’.powder – garlic-like – to take with me to the wedding.
I suspect then that there is a connection between the images
imparted in the Christ Meditation (see The Encounter with
Christ. I understood then that WILL is the ‘material spirit’ in
us. The plant image
disclosed during the same meditation indicates the spiritual
realm. 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. then the Root organ
expands to the Sacral Plexus organ. Two days later. on the 20th. Anger is a
knot of will and thought at odds – a failure to understand. It brings pain if the etheric does not (cannot) intervene at
the behest of thought. Brow
and Throat organs in the Root organ. our knowledge of the Spirit.
. 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’. This occurred quite suddenly.
On the 16th. My heart
throbbed alarmingly and I see the image of an eye three
In June I undertake a meditation on the Chalice and
Host. 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.
drawing energy through the feet and raising it in stages up to
the Crown organ.
On 18th June the Heart organ activates. We all
travel to this wedding by boat. ante) and those disclosed in the Chakra Meditations
and also the images revealed in the process being narrated
here. and a few days later I resume
an earlier form of meditation based on the physical body.
In a meditation on the 18th May I see the Crown.
bottom left and Earth at bottom right. On the
4 I reach the Crown spiritual organ at last. very painful. I see
light flowing up and down from the heart centre towards
brow and navel.On the 28th I see that the will is distinct from the
physical activity it inaugurates. and discover on the 30th that I have
‘lost contact with the world’. Then on the 31st in conscious sleep I
construct a set of wards within myself to a definite plan. Within this plan there is a foursquare array of Fire at top right. This
signals the beginning of a very complex stage.
On the 26th of July I achieve consciousness in the
dream-world. Air at top left. Then on the 2nd of July I understand
finally that will has no history. 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’. Once in place. On 23rd November I experience ‘separation from
the Mother’. Air at the right shoulder
and Earth at the left shoulder. which upsets and frightens me. with
Fire at the brow. In early
August I experience myself in a long and detailed dream as a
member of the ‘space-people’ who supervise and help
humans on earth. Water at the navel. A
week later I envision the Spiritual Body like this:
. This insight results in a
thrumming activity in the Sacral Plexus and Solar Plexus
organs. seeing a street bathed in a golden light.
December brings the culmination of this stage. I find myself
contemplating the green of plants for hours afterwards. that it is not effort but more
like ‘growing wings’.
and that the forces of love and ire have been balanced in the
Solar Plexus organ. On the following day
I see the heart organ as a clock. I understand that the cosmic being that I am
witnessing here was born from ‘union with’ the Sacral Plexus
. I see the Solar Plexus organ as a harp. with the ‘hands’ pointing
towards 4 and 5. I
understand that a level of harmonisation has been reached. 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. In the context of the process I am
narrating here. the vision has to do with the relation between
the spiritual Father and the spiritual Son.
that the Heart organ has a relation to the process of activation
indicated by the truncated angel-figure in the scheme above. This aspect is
elaborated during a meditation of the 21st of December.I have previously referred to this image in the essay
The Spiritual Body.
I have a very powerful emotional reaction to this event
on the following day. so much so that it begins
to spill over into my everyday life.
later I see the Brow organ animated and the Pentagram takes
on the form of an eagle or a hawk. at the Sacral Plexus organ. On
the 21st I meditate on the sun and moon in Leo and Cancer. the required
separation within me is achieved on February 6th.
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. Finally. there is its
egg. after months of work.In January 1998 there are a series of experiences. Much of this energy is
directed into paintings and drawings of the spiritual organs. Nonetheless I do witness
a significant movement from the Solar Plexus organ to the
which in turn draw alchemical and Kabbalistic elements into
my pictures. 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. I will quote from my journal:
notion that sexual energy is deflected spiritual energy
in the service of a Karmic-sourced sexual motivation:
treat others as you were treated: separation necessary
in order to allow the spirit flow up again: Chk[Chakra]
2(6) as barrier and 6(2) as destination: eroticism
evident only because I am acting on [the] Karmic
source itself. but not to my satisfaction. Then on the 23rd I see the Phoenix at the Brow
organ and below it.
experience a huge outpouring of what I understand to be a
‘Karmic eroticism’ focused between the Brow and Sacral
Plexus organs. The Heart organ
the inner activity continued. But at the Crown organ I experience
a note of sadness.
rising like a ‘fountainous plant’. In early May I undertook what turned out
to be a twenty-mile walk to Tara along the back roads of
County Meath. I saw a strange
On the 10th the Root organ was again very active. At
the Brow organ a window with a coloured world beyond
appears. On 3rd
March the Root organ became very active. On one occasion the Heart organ was ‘sore’ for
three days.The spiritual animation in me generated an intolerance
of noise and interference of any kind. I learn that though the
Throat organ has been open since childhood (speech).
with many dreams. it must
open now at a new stage or level. I understood that this ritual
means the end of a stage of ‘necessary phantasy’. and the Brow
organ opened like a white egg with wings. I
discovered that the metal set up a connection between the
. My reactions at times
were so strong that the spiritual organs themselves were
affected. In a dream on the 12th I
inscribe a stone with an emblem of the Trinity at a vaguely
unsettling religious ceremony. with figures of divine beings superimposed in black
and white on this world.
The months following were a period of consolidation. perhaps by a flow down
from the Brow organ above. necessary
because what is being achieved here lies beyond ordinary
perception. which surprises me. Nonetheless. a strong feeling of projected
love accompanying this experience.
I open all the spiritual organs on the 21st of March. On the way I found an iron horseshoe.
Plexus organ as metabolism. the Heart organ as blood. During the following days
the process completes. and the
Crown organ as thought. then its feet. and saw the
Pentagram very clearly as a result. Grown.
until I see the Pentagram transformed thus:
The Spiritual Being is born. I see the Egg in the Brow organ and set to
growing the chick I know is within it. the Sacral Plexus organ as the nerves. during meditation I see the Brow
organ as the senses. 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
. This was followed soon after by a meditation in
which I saw how one could contact all the water of the world
at once. from the Brow organ down to the
Throat organ. Finally. then its head. By this I understood that
dreams must be brought into day. it thrusts its
wings through the shell of the Egg.Throat organ and the Solar Plexus organ. Then in early June the ability
to be conscious in dreams was extended. not
consciousness introduced into dreams. the Root organ as will. not vice versa. thus extending the
active flow another stage. I asked
spontaneously to see the Moon in day.
On the 22nd of June the whole process begins its
culmination. on the 24th. the
Throat organ as breath. From this I understood that all the spiritual organs
were now connected and active. Thus
dreams must be brought into consciousness.
so that Will is
the ‘Dark Sun’. looking for advice about the scheme. who sought to be healed. I found myself in a small clinic run by
Rudolf Steiner. until it reappeared in a momentous
dream on 23rd July 1998. 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. so I decided I would go away
and resolve my problem myself. modelled thus:
I found the whole experience of this meditation
extremely disquieting. This idea could have been dismissed as a
piece of speculation. I could
see Dr Steiner sitting at a plain kitchen table with three
women.The full implication of this process only becomes clear
a month later. I saw in a meditation on Rudolf Steiner’s The
Four Seasons and the Archangels that the Will arises when
the ‘sun-thought’ sets below the ‘earth-dark’. seated around the table
before him. except that I suddenly saw Fire as
light(Air) entering the Dark(Earth) and Water as light(Air)
escaping the Dark(Earth).
In the dream. to
be followed by a woman who told me that Rudolf Steiner had
just died. I went out of the house. I
was determined at this point to leave the whole scheme in the
realm of speculation.
and accept responsibility for the spiritual Work I was
about to begin in disclosing the matter of the Spiritual Organs
to others. then the Sacral Plexus
organ appears as
. On 12th August the Root organ appears as a plant with
twelve white flowers – Lilies. On the 5th August I was able to
activate all the spiritual organs.
accept responsibility for the death of Rudolf Steiner in the
dream. Later that day the Throat organ
is imaged as two white cocks – this very clearly seen: the
Throat organ was finally active. I would accept
responsibility for the burden of the Black Sun meditation. I understood this to be a true
representation of a spiritual fact. the process of activating the spiritual organs
continued on to its climax. In
the subsequent meditation I understood that the Egg of the
Brow organ had to be laid in the ‘cup’ of the Throat organ. a gold radiance (sunlight from the
. I can point to no one reason for doing this. On the 18th. but my
response to it – my fear of it – coupled with what I knew to
be the uncertain significance of the dream.It was at this stage that I began the work of collating
and studying the cycle of the Chakra Meditations of early
Upon waking the following morning I saw the ‘egg cup’
complete with egg.
There was now to follow a series of significant
meditations in which the organs were revealed in a number of
forms. 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. I see the Brow
organ once again as a Pentagram. It was not the
content of the Black Sun meditation that shook me.
Even so. except the Throat organ. I decided then that
I had at last entered upon my own Work.
all about fructifying
egg: feeling of love after:
On the 4th I see the elements of this ship as the four magical
weapons. and the hull as the Cup. 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
= 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> . the spar as the Sword. the mast as the Spear. then bring the Moon
down to the Root organ. the whole process is
rehearsed in one great meditation. I understand that I must undertake
this meditation two more times. I see a grainy blue light at the Heart
organ during this descent.
the sail as the Pentacle. I remember that we have
. which I connect at once with
the ship I constructed during the Christ meditation in 1994. and as
.Solar Plexus organ above). a yellow flower from
the Root organ below. I could clearly see faces in the yellow
On the following day I activate each of the organs in
turn. viz. I raise the Sun to the Brow organ.
Then on 22nd August 1998. on 3rd September I see an image of a ship
imposed on the top four organs.
perturbation of various kinds during the descent. which left
my body stiff. next
transforms etheric <Chk 6>.Solar
Plexus organ). I feel Rudolf
Steiner’s grace nearby. I raised the Sun-power and then
brought the Moon-power down to the Root organ.
On the 12th I raised the Sun as previously but as the
Moon-power descends from the Heart organ to the Solar
Finally.priesthood in our own spiritual powers. At the Sacral Plexus organ heat gathered like a
ball extending to the diaphragm. then physic[al]
Chk 7 – then
returning to the stars. available to me if required as
protection. with a new cycle
beginning within a matter of days. I suddenly see a white flower opening (a lily or
a lotus) on the surface of water. fugitive
thoughts between the Throat and Heart organs. this last stage culminates on 6th October 1998
in a sublime meditation – I will give it verbatim from my
see chks [Chakras] descend from stars <Chk 7(M)> to
Chk 1 <form> then rise thru’ etheric <Chk 2>. I understand that I am
looking at the Ego (Heart organ) in my Soul (astral . astral <Chk 3>
to Ego/spirit <Chk 4> <full elaboration of form seen here
<Zod[iac]>[>]: then Spirit transforms astral
Chk 5. It coincided with two
. then the
image of the Solar Plexus organ leaped at me as I descended
This marked the end of the process. Then I watch the flower rise up to the Throat
organ. Nonetheless. The second meditation on the 8th September was
influenced by a wetting I received that morning.
but I was very aware of the continuity from my dreams of
Rudolf Steiner to this anthroposophical reality. where Dr Steiner was laid out in
a winding sheet.
Rudolf Steiner had three female companions in the
dream and they took me to a small café afterwards. This time I was shown into a small
bedroom in a modest house. Strangely.
Coincidentally or otherwise. I again dreamed of
Rudolf Steiner’s death. especially as a
small detail in the second dream was carried over
prophetically into that reality. and seemed a very
large man with a deep chest. By the end of September I
had made arrangements to attend my first branch meeting on
12th October. the night after the final
vision of the active spiritual organs. but had
difficulty contacting a representative in Ireland. I was
unaware of the spiritual organ process under way within me. I cannot.related significant events. For one thing.
I am not going to give a detailed explanation of the
whole process. He was dressed in a formal suit. if only because much
. there were
depressions in the trouser legs. the group I attended had – for
the first few months – three members. I had long
planned to join the Anthroposophical Society. Remember that I was not aware
that this process was in train during this period. all female. A young female mourner unrolled the sheet
for me. Then on the 7th October. as though the shins had been
broken or sections of them removed. 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.
but to stimulate in the reader this very
process itself. will actually trigger
the process in some of you. I communicate these
events not simply to add to a body of knowledge about
spiritual matters. The Spiritual Organs.of the actual activity of the spiritual organs remains hidden
from all but the most developed seer. Now. that of the Sun and
that of the Moon. with their images and metaphors. Then the Moon force is raised in its Kundalini
channel. The Spiritual Body. It is my hope that the act of reading these
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. 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
. and this
essay follow because I discovered that disclosure continued
after the Chakra Meditations. both spiritual and
incarnate. to guide and support you. and love always calls
to love and love always answers. because this process of
activation is a process above all of love.
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. Speculation in this
circumstance is a waste of time. And you will find that as you embark on this
task that willing helpers will come. Another reason is this: I
wrote and published the first essay. also to the Brow organ. In our
Garden – the Earth – move two forces. that you will feel the impulse to
dedicate yourself to the task of activating the spiritual organs
within yourself. The second essay.
only reports from others will confirm or contradict this. Here the fertilisation occurs. It is a message only. The Stellar force is
embraced by the Sun and Moon forces. where it is
incubated. This egg is then
raised up through the organs to the Throat organ.Crown organ. Then the Moon force is taken back down through the
organs and returned to the Garden.
It has been shown that the organs open in a specific sequence
(see The Spiritual Organs). and associated acts – of purification
– may need to be performed. the core activity will occur. as it were. The organs will then
begin to activate.
Now begins the crucial stage of the process. but in
another it indicates a wish.
I would like to conclude this essay by looking more
closely at two aspects of the process. The image
is of an egg fertilised by a stellar sperm.
thus creating a channel for it to descend directly down to the
Root organ. you will feel their presence to a greater or
lesser degree depending on your karma and destiny. The combined effect of the
Sun and Moon forces on the Brow organ will open the Arch
of Heaven. I think. by the Moon force
message. This is in one way only a symbolic act. This exercise may be
undertaken many times. called down. not an action
in itself. which allows the Stellar force to descend from the
Crown organ. But this time
the sequence will.
Once open. again in a specific sequence. vary from person to person. figured for me as a hawk or an eagle. before the organs begin to stir. In time it hatches in the Brow organ to produce a
spiritual being. Now you
will find your spiritual exercises changing as the organs
themselves come to direct your activity. both coiling about it.
I can now elaborate further on these transformations.
Now in the process of activation. later I saw it open like a horseshoe with
a medallion attached. Likewise. Initially I saw the Throat
organ as a blue ring.
After the encounters with Christ in 1994. 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). I performed a series
of fourteen spiritual exercises I call the Seth Meditations. led me
. the composition resembling the design
of the Claddagh ring. these two organs
must undergo change. 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 light there. 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. but for different reasons. I first saw the Sacral Plexus
organ as composed of two sets of three moon-like orbs in
(The gift of Seth is the vision of Osiris. aided it would seem by iron
forces. on 21st December 1994.) The experience
of the sixth Seth meditation. Meanwhile the transformation of the
Throat organ was underway. an intellectual light – so dark to the
senses’ – meditation on 29th December 1994. who is ‘the face of
Christ. then later saw it as two interlaced triangles
with an orb at each angle. 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.
It was only with the final Seth meditation.
Returning now to the activation process. The seventh Seth
meditation on 24th December concerned an encounter with
‘The Triple Mystery’.to believe that the seventh meditation would be the final one
and would concern. witnessed on 18th August 1998. This time.
however.’ But it was not. pearly in colour. after which
the Sacral Plexus organ is shown as
a yellow flower
. In the centre two green shoots rose. where ‘the dark’ is surrounded above and below. the Fire element was experienced on the right side. The first
intimation of the overcoming of the blockage in the Sacral
Plexus organ. ‘the dark
comprehending the light – the Pentagram
– shining forth
in greatest darkness. is introduced
by an image of the pentagram at the Brow organ. so that in the centre a plant seemed
to grow. On the left a ‘dark’
down-poured. figured to me as a Fire rising on the
left and a ‘drawing silent cold’ descending on the right. on 6th July
1995. that the expected Pentagram appeared. with
yellow light descending onto them. The form had such a
presence that I found it both unnecessary and impossible to
comment on the experience. Then ‘clearly’ the
Pentagram appeared. as
The rays are bright and the figure is felt to be ‘silent and
but weighing down rather than rising. These
forces achieve a balance. I quote from my journal.
while the Pentagram figures the boat-vehicle
which bears both me and Christ in company. I wrote above that first the Sun
power and then the Moon power are raised to the Brow
organ. dove. The Brow organ
plays an important part in the transformation of the Sacral
Plexus organ. But see also that the Root organ. A plant grows
from the Root organ which is instrumental in transforming
other organs. that the Root
organ prefigures the transformation of the Throat organ. I accept the impulse that brought me to describe this
part of the process in that way. figured variously as Pentagram.rising from the Root organ. or hawk.
2. the source of
the plant-element. is also important. The structure of the
Root organ resembles that of the Chalice and Host gifted to
me by Christ.
Both the Root organ and the Brow organ have a
connection with the Christ meditations.
which occurred a few days previously on 12th August. after which the Moon-power rises like a message
(prayer) to the Crown organ. The question of the role of the assistant Sun and
Moon powers is a vexed one. too. Notice. The Brow organ is repeatedly figured as the
abode of the spiritual being.
as phoenix. The correlation
between the elements of the Seth meditations and the content
of the 18th August meditation is indubitable. eagle. but I have not experienced
. thus initiating the beginning of
the descent of the Stellar force so crucial to the whole
process. who is the spiritual Son. where
it appears in the form of a plant with twelve white flowers. and indicates
something of the complexity of the process. and as
a golden radiance
descending from the Solar Plexus organ. Then both the Sun and Moon powers create the
channel down which the Stellar force descends to the Root
It helps prepare us for the process
only. the Sun power ascending.
Now. while the Sun and Moon powers spiral
about it. Then in the eleventh and twelfth meditation both
the powers press down.
However. on the left
and right hands and on the centre as a line down my body. 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 face of
Christ’. the powers flowed as follows:
The Sun power. becoming progressively heavier. the meditations involved a three-fold focus. In the
eighth meditation the Sun power manifests on the right and
the Moon power appears as a glowing pearl on the left. figured in the final meditation as the Pentagram. figured mostly as fire. 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 initial meditations concern the growth of a
plant in the centre. I think now that the series of fourteen
meditation I call the Seth Meditations may provide some
pretty solid clues. while the Moon power. appears on the
left. figured as water or cold. while a variety of associated phenomena appear in
the centre. appears
on the right.this for myself. 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. But
as a response there is first a zig-zag counter-motion upwards
. the Moon power
descending. 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.
Schematically. In the
next two meditations both powers rise as flames of one kind
There is another way of approaching this question.in the eleventh meditation and then a deliberate pushing up
by me in the twelfth. there acting in concert. the pressure is at first downwards on left and
right. prompted by the appearance of the
coiled powers in the ‘Kundalini Garden’ in the first Chakra
meditation. Then in
the second part. then both pressing down with increasing weight until
the Pentagram appears. In the thirteenth. In the first part. and
. The early
Seth meditations indicate that they interact in complex ways.
It can be seen that the Seth meditations fall into two
parts. In the final
their valency as specific stages of the process require. 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. all three foci unite in a great upwards surge.
I must admit that I had previously approached this
issue from the perspective of the traditional account of the
rise of the Kundalini.
figured as a fountain that is also a plant. It is clear that they are more than blind forces
shooting up and down a Kundalini circuit. there is a
countervailing rotation of the Sun and Moon powers. In
Indian tradition the Kundalini is conceived as a ‘serpent’
power. up to the seventh meditation. rising together
at first. here
complimenting one another. that they are in
fact participants in the whole mysterious process. But then the Pentagram suddenly appears as the
culmination of this process. the two powers act in unison. the second last
meditation. that is. it is seen in the context of the astral forces. with a yellow light descending on a young plant in the
with the Sun force serving to facilitate the operation of the
autonomous in the sense of being independent of its
environment. the Sun force first rises from
the earth – the Garden – in order to provide the means to
draw up the Moon force. The Seth meditations describe the
process of raising the Sun power and its blossoming in the
Brow organ as the Pentagram.
there are features of the Kundalini that would act to reinforce
The human being can be broadly characterised as a
plant turned on its head. this
central force has all the appearances and behaviour of plantlife. part of a
wider tendency resulting from the descent of the Ego into the
Soul. where the Moon power ascends by a kind of
stacking up of earth crystals until it encounters a descending
Sun force. a plant with reversed orientation. But in the meditations being narrated here. The Kundalini is a plant-like activity. but it is a
hidden plant activity. a
reflection of a reality rather than the reality itself. to the Crown organ is
evidenced in the phenomena accompanying the activation of
. Why such a radical difference? It is evident that Indian
seers came to witness the Kundalini in their souls. and ultimately the seed that will prolong
the plant activity beyond one generation. like a prayer. In this epoch
plants are basically an earth element (crystal) disposed by
Moon forces. though with one very important difference.its rising up is regarded as a kind of autonomous animal
motion. That the Moon force is then
able to rise further. The interaction of these forces then produce the
But the Kundalini retains the original plant orientation within
us. Thus they saw the Kundalini in a soul-guise. But in the
This is most evident in the disposition of the sexual organs. However. because the plant form is separated completely
from the natural environment.
it is a process of
preparation. the root of this Spiritual Tree that informs our
whole incarnate being. Each
. Brow and Crown
organs. when fertilised by the Stellar sperm descending
the activated Kundalini channel from the Crown organ.
Considering the Kundalini in this way also explains
why much of the birthing activity occurs in the upper organs. that it changes over time. A being is to be born in each of us. The Root organ so-called is
precisely that. where I spend hours
afterwards gazing at green plants.
incubates in the Throat organ and is birthed in the Brow
It is evident.
It is a real process. 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. even at this stage of the investigation. and that it serves a definite
purpose of some significance to each individual human being. that
the Spiritual Organs constitute an autonomous system within
each one of us. But what does all this signify?
Well. It can be inferred that it is a developing
system. to start with. a spiritual
being of vast significance to the destiny of mankind. In other words. while the Spiritual Organs exist and
have a definite purpose.
the Throat and Brow organ. of crucial importance to us as incarnated
human beings. I indicated in The Spiritual Organs
that the structure of the Root organ contains in compressed
form the three upper organs. and the transformations are genuine changes
in our spiritual being.that organ on 4th December 1997. the Throat. it is clear the activation of the Organs
requires the assistance of Christ. Now this structure can be seen truly to be a Seed
and. The Ego has been
descending in stages towards this physical plane. and is now
at the point of taking control of the soul and its forces.
But it is a very dangerous process. From the perspective of the Ego. For the incarnated person.
The process of activating the Spiritual organs is a
preparation for the birthing of the Ego in us. This Ego is related to the
incarnated living person through the soul. The
entry of the Heart organ into the Throat organ is this process. which is in a way
the Ego’s ‘window’ on the physical world. be sure your
have touched your Ego briefly – for as long as you can bear
source of never-before experienced strangeness. The Ego enters a hell of fire on earth. megalomania. ignorance. It
requires only a moment’s dedication to begin this process and
but be reassured – there is a proper way available to all. this earthly
world and its creatures is a place of profound confusion. an immature Ego let loose in this
world. the Ego is both an almighty god and a tiny
suckling babe. most of all. When you
are horribly lonely. that lead to
paranoia. cold and isolated. both for the incarnated
person and for the spiritual being itself. One of the clearest examples of such
impropriety is Adolf Hitler. estranged. and quite deluded dogmatism or
direct experience of the Ego is just as frightening. There are also improper ways of
doing it. From an earthly
perspective.individual human being has an Ego.
There will be many more like him in future centuries. we become the stasis
of crystal in heaven. There is a proper
way of doing this. both materialistic and magical ways. which we undertake with the help of Christ
and other assisting spirits.
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
.THE SETH MEDITATIONS
An Addendum to Activating the Spiritual Organs.
which is on the cover of my copy of The Chymical
Wedding. shortly before the Seth
I thought at first that the motivation to paint this picture lay in
the geometric nicety that the pattern expresses. so that all the disclosures had their source in this
harvested from an exceptionally fine tree in Preston Park.On Michaelmas Day 1994. I set out to paint a simple geometric
work. I had brought three beechnuts with me from Brighton.
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. and one each in the centre of the palms of my left and
right hands. But I was
drawn to the reproduction of Dürer’s The Virgin on the
Crescent. I was aware then that this event signalled the
beginning of a new spiritual task. My hands were extended before me at waist
ritual involved placing one nut on the tip of my extended
tongue. in essence a vesica balanced on an associated crescent. one that would involve
‘virgin water / light: pristine’.
height. so I will restrict myself here largely to giving details
of the Seth meditations and other closely associated
experiences. Notes were made immediately after each
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. The meditations form a thread through much other
spiritual activity. Then on the 16th I saw one of the trees.
I The first Seth meditation then took place on 4th November
1994. and I concentrated inwardly in a
relaxed way. ‘lamenting the veil’. The ritual produced a powerful emotional reaction. I
came to understand that this was a kind of test and that I was
of sufficient purity for the process to continue.
The Seth meditations themselves were prefaced by a
short series of meditations in which a specific preparation
‘The Tree’. On 14th October I clearly saw the seeds as though
grown to full height. I cried ‘votive
tears’ then. I
faced west. palms upwards and open. but they would move at
times during the meditations in response to the sensations
experienced in each: weight. though sometimes the notice was extremely short. stripped to its bare form and understood that ‘we
glimpse heaven in trees.
Something of the purpose and meaning of the
meditations has been discussed in Activating the Spiritual
Organs. but I was aware when each meditation
impended. eyes closed. lightness and the like. and in flowers death’.
earth molten living water
= Kether: three parts: BEHIND LIGHT THERE IS AN
ABYSS THAT GIVES A PLACE TO LIGHT. no identity.
III This meditation took place on 18th December 1994. began with a
direct reference to the first meditation. the power is
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. with ‘fire in
the centre created by the interflowing of left and right: [a]
passage opens down and down. PLACE ITSELF. In brackets I remarked that
‘seed is planted in autumn’. a
presence lacking life. where
the Caduceus. still at centre.II The second meditation. like rain in a desert (hot –
The next three meditations occur in quick succession. the first thought:
‘Light requires limitlessness in order to be. I then experienced
‘red’ on the left and ‘pale yellow’ on the right. back to front. BEHIND
THAT IS NOTHING. like a fire
Neptune’s embrace of his weapons. active side to side.’ I noted at the time that this
may still be a period of preparation. the limitless is
that which can only be itself’: an understanding of this will
help explain why light is always incomplete.
activity is joined in measure. and
details of it appear in my notes in the form of a commentary. on 14th November. though I also noted that
‘the fire is perfectly correct’. congealing will to slime).
one rising the other
counterbalancing this rise. there’s nowhere else to go: I feel alone. right is a drawing silent cold.IV on 20th December: I see a knight on horseback made of
stone. left to right. embracing him into me again. red and blue light at the edges. the dark comprehending the light – the
Pentagram – shining forth in greatest darkness. but also like ‘tree/bush growing before my eyes’.
VII This is the entry for the seventh meditation. ‘like angelic
A frightening kind of abyss beside me afterwards:
beyond solitude. extending like a plant so that in the
centre the dark is surrounded above and below the rays are
bright: silent and modest.
Then I noted:
If this is following RS[teiner]’s plan. then
I remember Christ. like many people in a line. which took
place on 27th December:
Left is fire. then see the top
part replicating . I will later
understand that this is a vision of Osiris – see entry for 29th
December below. then there should
be one more.
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
V on 21st December: I see this
last being drawn back. his light
behind a shadow of a flame. right an intense fire. though I cannot see it: it is the means by
which I see at all. Soul’s first
freedom: now await its growth – avoid phantasy. that begins to grow
up and bend over right
: orange backing.
VIII The eighth meditation was undertaken on 30th
LIGHT IS THE SOUL. the light there. his face all aglow: . This means that the shoulders and arms that
I see are? MYSELF?
The following entry expands on this aspect in relation to the
Seth med[itation] IV. A LIVING
SHADOW – discernible behind the flames. Here
is the entry:
. curving up and then down.lustrous on his shoulders and arms. Together a
extending forward. the knight is Osiris. he guided my
vision from the [sic – that] point on: this is the Gift of Seth.
IX The ninth meditation followed on 5th January 1995.I
know this latter. an intellectual light
+ and so dark to the senses – OSIRIS IS THE LIVING
LIGHT FOR US.
only it[s] glow bearable: in the centre a long shining rod. This is the journal entry:
Towards the dark: left a glowing pearl.
Osiris is the face of Christ.
curving up to the right. a white globular star
rising to left: guidance in the centre: five sparks of pure light
(red tinged?) arrayed
: I of course was looking for more
and thought at first that the med[itation] had failed:
. The centre is dark until the
serpent (the Lions) extends falling into this world – then a
tongue of light.
X The tenth meditation occurred on 9th January:
White blue flames – fingers – on right. both a sense of a ‘gross’
overextension and a finer awareness that burden of tongue of
light could not be borne long at this point.
The Seth Meditation is about experience – direct experience
only – I have no mental copy of the tongue of fire. earth. from which
grows a strong plant/tree. the world dark afterwards: how
the very intensity of the light creates the shadow we call the
world. – Seeing trees light up in a green flame.
SYNESIUS – guide now. lesser tongues around
it: light tongues very smooth + firm
Began with awareness of base of rump warming. then a ring of fire.The penis of the dancer: right has weight. tho’ I saw
it clearly. The living shadow
has become light: like a tree becoming a huge flame: this is
about life. then with a surge it becomes a
green flame. Pulled
out very quickly at end. a ring of
light in my mind: prompted me to do the med[itation]. Left is hollow. then a globe.
Both rise strongly together.
Very down to earth… this med[itation] practice should run
parallel to central concern: preparatory knowledge. its relation to something characterised as fire
looking at the sun at zenith.
channel: a fountain
very strong.I noted on the following day that ‘TO WITNESS BEING IS
TO BE DIVINE. on 16th February 1995:
weight. 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. then (afterwards) a[t] top of vision:
DRAWN UP <no more images now.
: very specific.
XIII It was some weeks before the next meditation was
XI On the 19th January the eleventh meditation took place.
XII The twelfth Seth meditation occurred on 23rd January
Reluctant tho’ suddenly drawn: with weight in my hands
heavier (still impressing. after 13/1/95>
XIV The final meditation did not take place until 6th July
1995. five months later:
zigzag up arms to shoulder and head: using water to purify
from here on.
This is the entry:
Low key tho’ I wanted more: heavy balls of fire in each hand. as (sic – at) bottom.
how hard to grasp the entire image: (1) the
Pentagram (2) truth (3) relation. Reluctant to write this.” It was typical of my experience of this
process that the unrealised stages appeared as disquietingly
empty and vacant. the second from back to front.<nuts brought from ‘City of Defeat’> dark downpouring on
L[eft]. Here I want to examine the
meditation cycle on its own terms. place itself.
Though I considered the first meditation at the time to
be a kind of test.
and finally the third still at the centre.
. it would seem now that it also serves to
create an initial “space” for the forthcoming process. pillar of fire weighing down R[ight]. This is
being involved. The
enactment in the second meditation leads to the creation of
the Trident form that appears in the third meditation. behind that is
nothing. the motions of the Kether triplicity are then
established. 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. 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. the first side to side. two green shoots
( ) to centre. descending yellow rays of light: then clearly:
The Pentagram!.this seems so obvious to me that I
don’t want to comment on it.
who is the “face of
Christ”.The first stage is fulfilled in the fourth meditation. in which
the Pentagram appears in the Soul.
where Osiris appears as the “face of Christ.
Then in the fifth. sixth and seventh meditations can be seen
the growth of the plant being that serves to make visible the
locus for what will be realised in the second stage.
It can be asked. centred on the Brow Chakra and symbolised
in bird forms from Dove to Eagle. the light there”
(though this was not understood until some time into the
second stage). Thus the Seth
The full course of the process can be indicated now. that its
appearance here is such a mighty and obviously
overwhelming event in itself? The Pentagram permeates the
whole Mystery. 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. This is
revealed in the eighth meditation as the Soul. Its role seems best defined
in the course of the encounter with Christ.
The third and final stage begins in the ninth meditation.
how the descending serpent interacts with the “strong” plant
by means of fire.
It is clear that some kind of conception is witnessed here. The beginning of the second stage itself is
heralded by the realisation that a veil has been drawn back. until the moment of its
generation in the final meditation.
The first stage concerns the establishment of the “Light”.
which appears in the form of Osiris. The next stage involves the creation of the plant-like
being that makes possible the discernment of the Soul itself.
This is an important precondition for the final stage. what is the Pentagram. signified by the
Pentagram. The remaining meditations indicate stages
in the gestation of this being.
21 December 2001
. a process that has been detailed in the Activating of the
Spiritual Organs essay above.Meditations served to establish the actual spiritual vehicle
which is an essential precondition for the incarnation of the
ON THE DIVISION OF THE HUMAN BEING
AND THE ADVENT OF THE EGO
this essay is to be
regarded as complete and properly ordered. 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. as were grammatical and
syntactical errors. Thus some entanglement. You will
notice remaining errors and uncertainties. and existing
knowledge greets and enfolds new knowledge as a mother
greets her newborn babe. in substance repeats what is in my
notebook. New knowledge
always seeks a home in old knowledge. 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. therefore some ellipses and
omissions were unavoidable.
but I soon realised that any attempt to rearrange the material
would interfere with the power of expression the notes
themselves already contain.Despite its provisional appearance.
. Some attempts
were made to rework these notes into a proper essay format.
This essay. but you
will notice that later insights operate to untangle most of
these lapses. then. I am therefore augmenting and correcting
the notes here. but I assure you that what you read will be in
its entirety what I have to report of my insights. failing that I
am obliged to pass on the truths in a form as close to that in
which I received them.
and it is this picture which is seed for
the following incarnations” (Rudolf Steiner. Thus it
is the will that is continuous from incarnation to incarnation.
An image of this: An ocean in which fish move. Aspects of
Human Evolution. This explains the pages of quite useless
exegesis and ranting found in their works. that the being experienced is not the entire
human being. Below the ocean is the
rocky bed – the physical body. by means of the fish
life in the ocean.24/3/2000:
“incarnating causes truth as a whole to be reduced to a
The Indian Chakras are a memory of the spiritual
organs. The Ego knows nothing of
The Ego (that is. 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. handed down unchanged for generations.
But see the will more like a serpent and consciousness
a kind of halo around its head. This truth is thus incomplete. It will take the Ego 2000 years to penetrate this
ocean. 136). In Boehme
and Swedenborg there is the advent of direct experience of
the plant-being in man – but now there is a sense of
inadequacy. the 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. Only its ‘light’ does so at present. a picture of truth.
p134: what is at work between death and new birth
“are the will impulses from the previous incarnation”.
until we overcome it in ourselves. But the
benefit of this overcoming goes primarily to aid the evil doer
– that he or she can thus be helped to overcome the evil in
themselves. The essence
of forgiveness is that we keep the evil in ourselves – we
suffer it then. But only the first five organs
(to the Larynx organ) are directly experienced in this way. as it were. leaving
it for others to demonstrate the entire being through direct
What of direct experience of the spiritual organs?
Evil: we keep evil alive by passing it on. which permits us to better bear the next evil done to
The Brow and Crown organs appear in their traditional form. For us.
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
. thus reducing the chance (temptation) that we might pass
this evil on.
Women will not be made full priests in the Roman
Catholic or Orthodox Churches because they have.
But what is significant is that the important nexus at the Brow
– the Arch of Heaven – has been encountered directly.Rudolf Steiner explained the entire human being and
he was content to lay out all the details of that being. we are strengthened by our struggle with
In The Spiritual Organs there is direct idea-experience
of the spiritual organs/chakras.
A spiritual power flows into all: in
men it tends to exit through his sexual organ. but only up to her breasts in
order to provide milk. Hence the woman expresses the
spiritual power in speech and singing.
In women this power cannot be deflected by her sexual
organ (it is ‘open’). in
women it tends to exit through gestation and birth. this gives him speech and song too. but only against her diaphragm. as though his arms were splayed on
the Cross. as sperm.
When a woman speaks or sings (especially the latter)
she performs a function similar to that of the priest
performing the Sacrifice.
. by reflection against his
sexual organ. not a physical one. A power
does rise from her sexual organ. so that it rises again in him. exiting in the
course of the Sacrifice. but his expression
does not carry the analogous-sacramental power that a
woman’s does.inside out) rising up his flanks.
Christ’s injunction to “feed my flock” refers to an
etheric activity. the etheric impulse would
ground/earth in her breasts. Then one would have the erotic
fascination with the woman’s breasts that is encountered in
the practice of magic.
Man can of course deflect the power at the diaphragm
too. where the priest does
so in the Sacrifice. 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. The priest
is celibate so as to divert this power.
They are influenced by the
spiritual organs but do not exert any reciprocal influence on
the organs. not as a sexual energy but as a creative power
building up the essential body-form of the human being. Note also that the powers described here are not those
active in the spiritual organs themselves. which reserves the power for ‘head-work’ –
thought and visualisation.The spiritual power can be deflected by both sexes at
the throat. thus permitting thoughtreflections and consciousness. The descending
power here is an astral formative power and the rising power
is an etheric one of growth.
It is the ‘heart-crown’ in the Throat organ that reflects
the power back to the Brow organ. 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
is. However. constructing itself as an etheric model for the physical
human body to come. Before this the power ran freely through to the
Root organ. 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
The entry of the Ego into man was both the cause and
effect of the setting of the Heart organ into motion. the etheric. and the spirit (Egoseed). the astral.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). Hence only one energy flows there. (Of course. In a sense
the Ego meets itself in the Heart – as though it has reached
right round the Cosmos to encounter itself.
(Remember that the Cosmic Being exists for us as a
multi layered phenomenon.
This replicates the actual spiritual form of that being but
vulgarised to the earthly level: the astral spirit has ten faces
. The role then
of the other organs. Thus the Brow organ was the sun. the
Ego is in a way the Cosmos itself. Larynx and Heart organs was
to beam themselves down by means of astral power onto the
forming Root organ.)
The Solar Plexus organ resulted from the etheric
spirit’s attempt to find itself on earth. the Larynx organ
was the moon and the Heart organ was the ‘initial’ earth –
thus creating the Sun-Moon-Earth being. but divided
ten-fold in order to create a habitation for the astral spirit. wherein the astral spirit finds a place.
The etheric spirit had only the Sun’s absence to
contend with. thus -)))))))))) = the Spiritual
Hierarchies. each forming a copy of its own nature in
the Root organ. 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. in effect the Cosmic
Being itself. 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.
Death will be
overcome when the Ego better understands its earth-cosmic
tasks and makes proper use of the lunar power. And yet it is not a trinity.
The Ego will then overcome the impasses confronting
its extensions. A polarity here is
only incipient because the Earth element is also present.(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.
The Ego does not yet understand that it. too. a constant in-turning against an inturning activity. The Ego in a
sense thus ‘hollows out’ the Solar Plexus organ – in time 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. the milk then the lunar power. differentiated only by the different earthcosmic energy drawn in – solar or lunar. Only the Heart organ (the
Ego-being) can do this. which ‘nipples’ are
positive. because the
elements cannot be separated within this activity – and yet it
is not a unity either. as a
kind of ground (always giving way) for the in-grinding solar
and lunar energies. It will begin this
by drawing up the lunar power at a proper rate. must be
born into the earth-life – that it must acquire a mother.
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. but drawing it through the Solar
Plexus organ nonetheless. that is. the astral and etheric spirits. Death occurs because the Solar
Plexus organ draws the solar energy away more quickly than
the Heart organ draws the lunar energy away.
The etheric spirit on the other hand expresses itself as a
kind of self-grinding. which are negative.
is the crowning of the Ego. all-knowing. 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. who rises above the ego like a shining star. then it will
begin the task of overcoming them. equivalent. The secret of the overcoming
lies in the fact that earth existence of all kinds (including
earth cosmic existence) allows for learning. Then the Ego acquires
also a father.
Now it must find its limitation proper to the earth
cosmos. the father sun dresses the Ego – as the physical body
dresses spiritual man.
3. Thus the Ego will draw
the etheric spirit to itself also. To do this.
1. 2. Thus the Solar Plexus organ is
transformed. It must understand that it is no
longer 1. creating a gleaming aspect.
The Ego must first learn these bitter facts. While the Ego
cannot in the earth-cosmos be everywhere or be every other
. 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. The etheric spirit lunar activity of this Ego is
isolated from other Egos: that the light of the sun only shows
this more clearly.
2. appearing now in the Throat organ – that is. and 3. it will not otherwise
stay bright (be known). in
its spiritual form – thus the Ego finds its home in the earthcosmos. universal. 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.solar power in the Solar Plexus organ internalises and unites
within the lunar channel. Whereas the mother feeds the
The production of
semen requires a direct intervention/injection of life by the
etheric power. associated with the separation of the Moon
from the Earth (Rudolf Steiner). like pulling at dough. that is. The equivalent power in the
woman is a power of maintenance not of origination. Originally. it did not flower. instead. This power is. shedding light on everything and everyone
everywhere. it rose up
. by a process of elongation. It is this capacity to inject life-ness which is
diverted into the Eucharist. and through learning each Ego
will remain illuminated by other Egos. stem. The sexual nature is entirely a
life/etheric matter: that is why plants can have sexuality. and leaves
like fingers. with roots. branches. primordial semen – was enwombed in the Earth but
cared for by the Moon.
Thus finally the Ego attains the state of the Crown
organ. Thus the semen-being
became a semen-plant. 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. augmented by means of
the mother’s milk. However.
except that this drawing-out allowed a lunar water enter the
space created in the semen-being. it can learn (gain knowledge) about them. through the breasts. The latter served to ‘draw’ the semenbeing out. or can be. In time the
Ego will come to shed light on all things and each Ego will
illuminate each other Ego. But
sexuality in its bipolar form arose through an intervention at
the astral level.
With reference to the last note.Ego. the human seed –
The semen of the priest.
because the latter sex. would need to hold large amounts of the lunar
power. which always gives way. This was done by splitting the human being into
the other to incubate it. the
woman. on the
other hand. The aggression arose from the
man’s weakened sense of identity. less
prone to mistake the appearances imposed of necessity on
matter for the matter itself). who
rotated and then began to accrete a physical body from the
mist-air that surrounded it. the presence
of the excess of lunar power made her simultaneously a being
attached to appearances and the concrete. the man felt a
powerful attraction to the earthly crystalline element itself. one which continued to produce the semen-seed. It is this surfeit that makes the woman more
graceful and aspirational than the man. so that he experiences
earthly reality as something that constantly undermines him.into the astral level (plants cannot enter the astral plane – they
flower when they make contact with that level. Now.
and his suffering (isolation) here made him potentially a selfpitying and violent being. except that originally the semen-plant
swam in a mist-air. she was compensated for this by an extra infusion of
the solar power. The nearest equivalent in nature
now is the sea-horse. The man. Even so. was depleted in solar power but augmented in a
complex indirect way by the earth-crystal power. like
impressions they make on the ‘surface’ of the astral plane). Nonetheless. which in turn has its origin
in the fact that man is pointed towards the earth-crystal
element. 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
But he remained less prone to delusion than the woman.
the role of Christ in the etheric body is as
follows. Sin arose
from the division of the sexes and the incompleteness
evidenced in each sex. the male physical-crystal element will
be replaced a direct physical element – the technology. a power similar to that in plants but much
much weaker. The clue is sin and the overcoming of sin.
Women will die out in a kind of despair – a dreadful
experience for both sexes. a growing desire to
abort foetuses. On
the other hand. while the woman
looks to heaven – the astral plane – as though she was still in
the Moon-epoch. when the sexes will reunite into one.
provided by the lunar power. because
they will not know (even then) what is happening. solar and lunar (the solar power in man will be
increased relatively due to the increased abstraction of man
from the earth-crystal force). Put otherwise. 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. most children born will be male. to enter the astral world.
This interchange will be difficult for most to achieve. firstly.
Now. that is. but at a
higher level. and because of the concentration of power in
the man. 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.retains in rudimentary form the original human ability. man experiences the world as
though it was still in the fluid Moon-epoch. by drawing the lunar
power back to the man by means of a technical abstraction
from the earth. This will
be witnessed by a fall in female fertility. Sin is thus the transgression of the
new order in an attempt to restore the old order – the man to
A point will come when this situation will need to be
understands the priestly role – that period of renunciation and
The Holy Family is a model of serial generation:
Father to Son to Father to Son and so on. is put in a bind. in which man is tempted to rule the physical
earth-crystal – the equivalent to preferring cinders to live
consequences thereof) on the spirit plane. Ordinary secular man. Thus the priest creates a spiritual semen and
engenders this semen in a spiritual earth. The life impulse is like a
. But where does the
generative power lie? Usually the Mother as the Eternal
Female is assumed to be the source of this generation. the woman to regain the lost
power to engender semen and to surrender the burden of the
lunar power.recapture his lost solar power. but a kind of revenge
of the physical. Christ
is a solar power in man and a depletion of lunar power in the
woman. Christ first corrects the imbalance (actually. Thus the man in Christ can become sterile in a physical
sense rather than fecund in a spiritual sense. not simply
Any increase in solar power at present makes him. however. as is
beginning now. Then. But what generates and is generated of
necessity is not eternal but mortal. The woman
becomes a ‘nun’. not an
escape from the burden of physicality. in a kind of
rehearsal of the future of human generation. But it
actually lies in the man.
Thus the abstraction by means of technology becomes. to correct the imbalance in this world. but tempted to try to rule the earthly physicality. the only way she will have of counteracting
her despair. That which nurtures life can be
conceived of as ‘eternal’ so far as the continuity of generation
It. In the woman.
The earlier hermaphrodite being resembled the modern
sea-horse. the other ‘cold’. much more so than in men. creates a
particular environment for the spirit.
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. the breasts still have
a vestige of this sense-organ.
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. bearing a 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
. and lived in the thick fluid of the Old Moon epoch.
This is how the sexes divide. The nipples had been its ‘hearing-sight’ organ –
more like radar than eyes or ears – responding to the position
of the radiation it sensed. The female genitals are
an involution of those of the male. as it were. This power – Soul – has the task of preparing an
environment for an even higher power.spark from a fire dying in the cool air.
It had two sense organs.
But it is not this life impulse. one ‘hot’. soon extinguished.
The separation of the Moon from the Earth finally
collapses the polarity within this being. Here the spirit/Ego is almost still
In most ways this being was in thrall. However. The other focus remains in the being – fully
dormant: it is a spiritual collapse. which picked up the vibrations in the fluid. But the hermaphrodite was
not a spiritual being itself. like a
tongue. 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. It only appears in deep memory as a component
of sexual attraction and in other kinds of longing. and so on. so
that the fluid pulsed with the rhythm of this knowledge.impulse waves through the thick fluid it was immersed in. Of
course. The nature and experience of this communication
survives in our epoch as music. so that the hidden focus is a
spiritual element and does not appear directly in the physical
incarnation. experience. its existence
mirroring that of its spiritual author as closely as would be
possible in a material medium. spiritual and
The ‘hot’ organ was a kind of experience receptor. then light and
air. tends increasingly to polarise in the
physical world – first warmth and movement. One can see in it a stage in the process
whereby what is a unity in the spiritual world.
which was a total knowledge of all things. the polarity of reception and
expression shows this. so that it tended to
become fixed on one or other of the foci. to become either
male or female.
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’. all knowledge available to
these beings was communicated in this way all the time.
livingness is the suffering of the soul. This is significant
when considering the complex relations between the sexes. it alone was not the agent of this production. It appears in a
‘dissipated’ form in the Robe as a life-energy and leads to the
elaboration of the life-impulses that emanate from the soul as
living forms. the star-soul was slowly pressed into motion. the
Robe is cubical. 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. The star is spherical because it arises in a
pure (simple) polarity of two foci – seed-spirit and ‘physical’
ground.fully in the spirit world. 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. but
physicality was the result of this production of the star-soul.
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. But the Robe is cubical because.
The outcome here is that the star-soul developed
(‘grew’) a ROBE of a kind. A number of
. eight other spiritual powers work upon it. which reflects the ‘livingness’ in
the soul (derived in turn from the being of the Ego). for though the star-soul is truly its
kind of circulation about the Ego. it is important to be aware that this circulation in
the Robe or etheric/life body never ceases.
Caught as it were between the spiritual being and an
This is to be asserted: while the star is spherical.
It was the ground.
the other ‘cold’. to be sure. One of these
triplicities is a polar array that traverses the cube from. what is of importance is this: the total of nine
powers are arrayed in a 3 x 3 formation.
For now. Initially.
And a form of communication is established.important revelations arise from this understanding – these
will be elaborated later. What is a secondary gap in the
cold. between experience and what it hears. that derived from
the spirit seed. one fitting to the other by
and large – with a slight and all important lack of fit. Thus in one case a lack of fit: but
the processes go ahead even so.e. In time the Robe comes to
contain two elements: the ‘hot’ circulation and its attendant
power and the ‘cold’ circulation and its attendant powers. as must occur
where difference comes into being. but
now made different by the event of reaching out – or being
reached out. In the other a conflict grows:
learning undermines speech. the cold experiences and the hot ‘learns’. The other two triplicities then came to absorb and
oversee the two elements in the circulation. 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 hot ‘speaks’. is a primary fault
. If the spirit-seed
reaches out from the spirit world then something must be
there to receive it – part of the spirit world.
God ‘looks’ so that something is ‘seen’. Thus that
which hears can experience also. say. (The ‘physical’ here can be
regarded in the Kabbalistic sense as the ‘face of God’ – i.)
There is a plan in all this. and that induced in the physical ground: one
that is ‘hot’.
Experience contains something new.
the top right to the bottom left. but that which speaks
cannot also learn with ease. the cold
as Adam Kadmon. This latter is the grit that
will eventually produce the pearl (of wisdom). to the male. This becomes the life
body: the great reservoir of human experience as memory. down until the Moon
is separated from the Earth (already separated from the Sun). into two
sexes. at once author. between what is already known (assumed to be the
case) and what is newly learned.
A number of further insights can be added here. But this split re-occurs again and again
down the great Chain of Being. until the soul splits in two.
This is the myth of the Cosmic Egg and the creation of
the Cosmos/World. The Ego finds
itself reflected back in the soul.
The split can be presented schematically in this form:
And the polarity between the hot and the cold circulations
intensifies. 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. The soul is
split in two: thus in any incarnation the human being lives on
Then the human being. That which is not represented
here – that which is learned from the soul’s experience of the
physical – now tends to separate off. the organ of reception.
The first result of this is that the soul begins to act as a
the universe and an actor within it. down.in the hot. now is also split. The division of the senses
has already been detailed: to the female sex was apportioned
the organ of expression. like a square cut diagonally.
a pure astral force cutting
into his own life processes: an uneasy being. This is a sublime mystery. But the life-body.
Thus the woman has speech in her soul. Thus the man now
listens to the woman and hears there spiritual truth (that most
cannot recognise). the hot part if he is male. The organ of
expression/speech serves the purpose of nurture. and in her
circulation she raises the physical to life. thus he or she also lives with only half of
the life-body too.
is also split in two. involuted in
the woman. The organ of
experience/listening becomes the sexual organ. how the Ego will
finally establish itself here. a process of
conversion essential to the spirit’s purpose here. the Robe. the midwife of the Gods. heaven in his
. The man for
his part is priest in his soul. the cold part if
she is female. 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. and in
his circulation is the living seed.earth with only half of his soul.
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. so that the
mother’s milk can be seen as a kind of wisdom passed to the
telling her things she does not wish to know. Thus the man is
the conduit for the living seed on earth.
bending down in suffering to draw up the new life – turned
away from the Heaven that is her inner contemplation. evoluted in the man. cloistered in the hall of mirrors called the
Soul. the woman is the earth – the cold – the nurturer. while the man can talk to the woman. and the breasts themselves having a residual function
as an organ of communication. Yet. while the woman is as though the
spirit seed itself.
So the Ego is released from the soul. and the man to the woman
is like a sun lit red.
But above all this.
How the Ego sees us:
The Ego does not understand motion/action in the
nonetheless maintains its relation (downwards) to the soul. The woman to the
man is a moon reflecting heaven. and the man – part of him
surrendered to the earth – must now impregnate the woman. back to the spirit. Physical man cannot be immortal –
the physical is incapable of this: but a free Ego could not
relate directly to the earth. face to the flat
unyielding plane of the physical-crystal.
enclosed in her involuted genitalia. in
order to generate.
Then the excluded experience/memory in the life
body/Robe will be revealed to it and a new stage of
conversion will begin.
not the earth. as Adam Kadmon once did. Thus what was once split away in
polarity begins to be reabsorbed.soul. the Ego-seed is released. The mirror is broken. there is one key fact: in splitting the
soul. to convert the soul from mirror into window. once it perceives (is brought to perceive)
its destiny here. This is
why there are two sexes. So the earth is enwrapped in each woman.
Ego = Utopia.
But now it begins. pain in his life.
You will know you are in contact
with your Ego when you feel loneliness. The Ego can
hardly believe the colours of flowers – they are so utterly of
the spirit. The relation of the Ego to gold is a mystery
even Isaac Newton could not fathom.
2. this is
especially in deciduous trees in the summer.
1. Modernly. But crystal is the grave of the Ego. To spiritual vision.
3. One should take
There is a danger of confusing the ‘soul-ego’ with the
‘earth-ego’ (physicality). The Ego can enter metals. the human Ego
already dwells in the Soul and therefore has no need of gold. rendering it inert. But care here: metal is a kind of Ego-head and
makes the Ego hunger for a body. Enters most strongly into
iron – hence the Iron Age as the first age of the newly
liberated Ego. The Ego sees itself almost completely in plant-life. The Ego sees heaven in stones and rock. coldness.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).
for it makes the Ego stupid. hence the
earliest Ego actions were the carving of rock and carving on
rocks. for the Ego sees everything in nothing here. The Ego is mesmerised by water.
. isolation. the
Ego disappears into gold: this indicates error – gold was
intended as an earthly habitation for the gods.
at your self.
There are several features regarding the cubical array
of the spiritual powers in the Robe to be noted in relation to
The eight powers are arrayed around the centre. 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’. then you know that
you are looking at your Ego.
The 3 x 3 arrays are best seen as follows:
And schemed as follows:
containing the spirit-seed of man and the ninth power – the
companion of man. where it
looks at itself as in a mirror. 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.
the cube can be rotated until this layout is
the Celestial Hierarchy.The cube has a diagonal along which the polarity
within. of hot and cold. has significance in other areas of
human destiny. is organised. The lowest order. while each sex
lacks two members of the two other groups.
For instance. 8. The cubical organisation of the spiritual powers. Notice also that
each sex now has seven spiritual powers in attendance. Thus the cube splits into
two triangular sections:
And the spiritual powers are distributed thus:
This organisation shows which powers are shared
between the sexes and which are not. here
numbered 7. a
number corresponding to the number of spiritual organs. 9 are shared in their entirety.
but the relations
between the cubical array of spiritual powers in nonetheless
accurate. Now isolate one
axis of such an exchange:
. It is a curiosity of the Zodiac that if
organised on a four-fold triplicity basis. There is an operation among the Zodiacal
Twelve involving a 3 + 1 order that can be explicated also by
the cubical array.
It is a reciprocating arrangement involving a kind of
transfer between opposite mutable signs.
Three. This plan helps to explain the nature of the
otherwise elusive second spiritual organ – the Sacral Plexus
organ. the elements of each
successive triplicity acquire the fourth element in the Mutable
sign directly opposite the Mutable sign of the given triplicity. The spiritual powers numbered 7 and 9 are situated in
the organs above and below. that is the Solar Plexus and Root
organs.The layout is somewhat exaggerated. This substantially the visions of 18th and 22nd August
And you have the ‘embedded’ array:
Thus the Zodiacal 12 is in effect an organisation of two
This explains the significance of the first information I
received regarding the Heart organ on 13th February 1996. It is obvious from One above that two of the
spiritual organs have both male and female aspects. requires that the
sexual duality be overcome. It
is clear that the process of activating the spiritual organs. there are two organs that
have dual natures: the Throat and the Sacral Plexus organs.
which leads to the spiritual birth within us.
disclosed in The Spiritual Organs and further expanded in
Activating the Spiritual Organs. and the overcoming of the
barrier here aids in the transformation of the Throat organ. then 3 x 4.
Moreover. It is to be expected that the two
. the crisis that occurs in the Sacral Plexus organ
has a strongly sexual quality.
where it is described as 4 x 3.
one or other pole became ‘exposed’. one pole
transformed by the etheric power into the bosom in the
woman or the other becoming the sexual organ in the man. fluidlike.organs that by inference can be said to have dual male/female
aspects should be involved in this crisis. crystallisation. Cold is a positive condition: if you could
understand cold. Our limited tolerance of heat and cold is due to
the limitations of the physical body. densification.
2. the soul-world required this polarised sense organ
because the soul-world contains only a simple thing. though it is far too delicate for modern human
consciousness to register. Presexual man had only one sense – a
soul-based organ. It is the source of the unique
sensations experienced in physical love relations. Our bodies heat up in order to
balance outside temperature – they are not heated by outside
1. It is
condensation. you would understand materiality. it is not merely
the absence of heat. Spiritual ‘warmth’
becomes a ‘state’ – there is no measurable element in the
spirit realm – becomes definable only by reference to the
physical world. The Sexes. Heat and cold. With the division into two
sexes. which was a kind of receptor at one point
and an expressor at the other. This sense organ was orientated
along the soul body of man
. The spiritual world requires no
senses. This organ
But the original sense activity continues in these transformed
sense-points. that varied only slightly.
The image of this is the eagle bearing the snake in its claws. During love relations. It is this experience that defines the value of
human physical love.did not interfere with man’s communication with the spirit
world. It has this
. the male in the
woman – hidden in a fold in the soul. who realise. The Ego will make use of the primeval soul-organ. The fold is the foundation upon
which the spiritual organs can be constructed.
Reference note 2 above. just what
has been lost to us. and the hidden half of the human being – like
a seed in the spiritual organ. if only vaguely. as our etheric-based senses do.
men and woman catch snatches of this primeval spirit
communication. But it can also induce a profound
frustration in some. which is sited in the
Root spiritual organ. The function of the ‘fold’. This fold has an important role in
Three elements are related here: the fold itself.
The present intellect and its etheric sense organs will die
away once they have completed their task of ‘recording’
material reality. the Root
Sexual difference created by splitting the human being
leaves one half – the female in the man.
but here the channel is created
by the stellar power itself. with the sun rising in its own channel
and then descending by means of the lunar channel. each
in turn. The star-force
is channelled by the soul also. the moon and sun forces rise up
to the Brow organ and there create an environment into which
the star force of the Crown organ can descend – this
arrangement being the Arch of Heaven –
. In time it becomes possible for the
star force to penetrate down to the other spiritual organs.
rising through their respective channels and crossing at the
. They then continue in this way up to the Brow
This column is anchored by successive ‘rotations’ of
the soul over the long period of man’s earthly existence. and vice
versa for the moon power. Here there is a
blossoming in a real sense as the star force
enters the Root organ. until it reaches the Root organ. From the ‘earth’ –
the Kundalini Garden – flows the sun and moon powers. It is
a circulatory system.The Root organ nestles in the centre. There is a pain in this that we are
all inured to.
In opening the organs.
everything bathed in the yellow light of this apparent-Sun. where they
reflections and images for a reality.
Thus we love this world with this false devotion. It exists in a state of
‘attraction’. also increasingly pay attention to these
The impact of these forms has increased as the Ego descends
until they awaken or draw the attention of the Ego. kept in being by sense-activity. but seeing them from the other side.
. and our sense experiences are only
reflections in this Soul-world. These
forces should be earthed every three days at least.
We. in turn. in this situation. only reflections in a
Thus we do not see a real world.
and fascinated by the glamour of this vision. by
means of our intellect – which has come into existence
outside (on this side of) the Soul. This is a dangerous situation at first. They return only as far as the Root organ. where it appears in forms transmitted by the senses. as it were.
The Ego/spirit witnesses to the lower world (Earth) in
the Soul. our individual Ego as the Sun.Note that the sun/moon circulation is suspended at this
In the man. 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.
The male plant. and the whole
plant appears as though twisted by a rising circulating force. with leaves unfolding at each organ
and the as yet unopened organs folded in at the top of the
plant. as though rising
through her womb.
Thus the man experiences the activation of the spiritual
organs as occurring behind him. near his spine. This means then that the spiritual organs
rise in an already present moon stream. It is this remainder
which is active in the spiritual organs. so as to seem like the sections of a pineapple or pine
cone. The two sexual
elements in each human being are orientated on the same
polarity – male to the front. The moon force is active in the
woman before the spiritual organs are activated. female to the back. The female organ-plant is
seen to grow straight up. up until the sun
forces are encountered at the Brow organ. it accounts
both for her menstrual periods and her ability to produce milk
for her offspring. is more complex: the leaves
are crinkled or gathered along their edges.
Clairvoyantly. As the
remainder in each sex is in effect the opposite sex. while the
woman will sense it occurs to the front. behind in the man and in front in the woman. however. on the other hand.
. this means
that each human being is orientated differently to his or her
remainder. the respective spiritual organ ‘plants’
are also different in appearance.The sexual ‘remainder’ in each human being resides in
astral form in the Root spiritual organ.
They thought that they alone could administer death.*
This points to a cosmic fact of some significance. the mission to understand human sexuality will occur
in the Throat organ.
. The Gods made man in
their own image. one of the two organs with a dual
(sexual) nature – symbolised already by the Claddagh ring –
two hands embracing a crowned heart. and considered this a more true
experience than worshipping the Gods who had ‘made’ man
by splitting the original human being – Adam Kadmon – into
two sexual elements.
but 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. on
analogy with their mission to understand human death.
All this indicates that in the future the Gods will act in
order to gain direct understanding of human sexuality. as it
Cain’s murder of his brother stunned and frightened the
Gods. but he was deeply angered when Solomon elected to
worship the god of his wives. Jahve gave Solomon the freedom to understand
man. 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. Why? The God-image of
the woman is the man himself as she sees him.
Part of Christ’s mission (integral to his entire mission) was to
experience human death at first hand.
Christ’s mission took place in the Heart spiritual organ. Solomon saw
himself in his wives. but Solomon elected to worship the Godimage the women chose to worship.
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.
These experiences frighten both sexes. This pain is like a hunger for the old existential
. Looking down. each
dropping into a sea of light (like a sea of quicksilver) to
create a glowing ripple. the sun power in him has already two aspects.
The situation confronting the man is somewhat
different. the emerging Sun stream that
accompanies the activation of the spiritual organs appears as
a pillar of fire.
from the heart region towards the Root organ. 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. For the woman. 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. the sun power
appears as a series of brilliant pearl-like droplets. each of which grows until it merges
with the rings of radiance that floats at the Root organ. but also like dousing the pool of fire in the
Root organ.January 2002:
To the woman.
For the man. Initially it is a
positive fear. First. raising the lunar power is like liberating
his female half.
Observed. however. it exposes them to a new phenomenon: the pain
of absence. opening the solar element is like
embracing her male half – an action that enflames her to a
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.agonies that each is long used to.
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. In time they come to
understand that the old pains masked a deeper discomfort –
the absence of the spirit. including mankind. that permitted the human etheric and astral powers
to create a place for mankind on earth. it will create more direct relations with
. they are unique because they derive
from the decay of the etheric and astral bodies of earthly
Note on technology:
The source of the material earth lies in the death of
living things. as the source of metals lies in the dead of the
‘living’ on the other planets. Again.
What we call nature exists in part as a ‘foregoing’ of
mankind. 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. plant-life and
later animal-life were the means whereby these powers
created a habitation for man on earth. That is. If plants provide
sustenance for the body then the animals provide sustenance
for the soul. Now they suffer the absence of the
spirit and long with renewed pain for Heaven.
The third kind of delusion is more subtle. This
will be the basis of the War of All upon All. where
people think they can sustain what they believe are ‘natural’
ways of living by artificial means. In the future.
from a loss of faith or divine support. This can be seen already
in the more extreme forms of environmentalism.
Obviously. human megalomania will take the form of
believing itself divine in a debased way.the earth. Less obvious will be
the megalomania that arises from the belief that mankind
replaces nature in relation to earth. will draw both body and soul sustenance straight
from the earth itself.
some obvious but others far less so. The means used will vary greatly but all
of them can be put under the heading of technology. an overvaluation of its own knowledge and most of all from an
excess of power. from an excess of faith in itself. Mankind will fall into three kinds of traps.
and still does. Mankind has fallen into delusion
on many occasion in its relations with plant and animal life. But these delusions grew in
many circumstances from a want of power or knowledge. ‘Organic-ism’ is ultimately
a technology. while on earth
it is restricted to this place and time and to this particular
will make mistakes in its relations to the earth that will arise.
Then there will be delusions derived from the paranoia
that result when untutored Egos encounter one another. for that matter. In the spirit
world the Ego is co-terminus with everything. but it is surrounded
by many traps and dangers. There will be philosophies of Everything –
developments from contemporary theoretical science – where
it will become impossible for anyone to admit to ignorance in
on the contrary.
This development is unavoidable. too.
13 January 2002
art was a technology. These delusions will come into being
because many people will not fully understand the function of
technology and will imbue it with etheric.
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. Scholasticism was a technology. At that
moment mankind will have completed its spiritual mission –
it will have extended the realm of the Spirit.
The technological basis of these delusions is obvious. dark. astral and Ego
qualities. dead place it always was. the place
where we will finally come home to ourselves.any subject whatsoever. and the
vantage point from which we can turn and look directly into
the spirit world as fully realised human beings. that must be
extended in this way for a reason few living now could
fathom. People will come to know nothing
while believing they have access to all information.
But the earth of the future will finally be seen to be the
cold. As such.
THE SAME AND THE OTHER –
THE NATURE OF THE HUMAN WILL
though not beyond our
experience. 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. This is because. Others will
reject the whole subject as so much nonsense.
The way to introduce my subject is in the form of a
story. there is an element present that is
utterly beyond our knowledge. at all levels. that they attempt to grasp something of
how those who reject this essay come to do so. it had no
sense of time or place. it did not even know
that it was encountering another entity.
The crucial feature of the encounter is this. that is. at all
times. So it had no knowledge – there
was nothing to be known.
Because it had no contact with anything whatsoever. by its nature. It had absolutely no
understanding of what was happening. their respective substances intermingled.
There was an entity once that existed entirely alone. and in all places.This essay will contain little or no evidence for what it
asserts. very little evidence can
Then it encountered something. to
act for a moment as though they do see some truth in it. 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. As the two
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. But some readers will feel spontaneously that
what is described here is true – or has truth in it.
and there is that entity.
Mixing the Same and the Other is not like mixing black and
white in varying proportions to produce a range of greys. 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. Put simply. 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 effect of this commingling was to produce new
“elements” composed of varying proportions of each
substance. as the process of interaction
continued. each admixture forming an element
having a distinctive character. The universe is a mixture of the two.
This is the gist of the description of how our reality
came – is coming – into being. call it the
SAME. This is an important fact.
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. Furthermore.
primary “elements”. There is this entity.
from light to dark. 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.
Yet the universe can be known. 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 the
universe comes into being as a result of an encounter of one
with the other. How can this be. and.
except that the universe contains a principle of knowability –
. and so on. secondary and tertiary “elements”.
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. we can narrow
the focus more closely than that.
(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). In the
same way. so that knowledge could not arise
through reflection alone. in either or both of the entities
involved in the original encounter. or task. 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. the
universe contains a principle that appears to be in excess of
what is needed in order for it to function. because
form need not imply intelligence. However. Nor is it an active or activating principle in
itself. It is not merely a formal principle. Nor is it a reflection of reality.
What is knowledge but an answer to a question? And what is
because a reality that needs not be known does not contain
the principle of knowing. it can be asserted that the principle of
intelligibility points to a fundamental or primary condition
It seems then that intelligence must have its source in
the origins of reality itself.
Accepting this to be the case. we simply have no access to it. because activity at best needs be no more than the fact
of reaction between matters. there is a better chance of discovering the purpose
of knowledge by understanding the nature of that knowledge. of intelligence
is as much a question about the nature of intelligence. This does not exclude
the possibility that the Other could also possess an
An indication of how this organisation is achieved and
to what end can be seen in the apparent evolution of life on
. 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. For instance.intelligence but the capacity to ask that question? And why
would a question be asked. while reality is the result of a very complex
series of admixtures of the Same and the Other in varying
proportions. And the Other can be defined in terms of the
question as unanswered. 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. the whole of existence can be viewed
as a kind of articulation by means of which the question can
be answered. except that some circumstance
has changed. to organise itself in
order to understand its own experience. It is not merely that the
fragments of the Same obey some surviving central authority. 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. that
it can remain coherent in all its parts even as it is fragmented
into admixtured subnatures.
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.
and organise themselves so as to serve its purpose.
so it should be viewed as an emanation of
the Same. 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. We must also discover a way of
communicating our findings to the Godhead.Earth. Life. and
tested for optimal living conditions for subsequent life on
Earth. for instance. the Spiritual
. 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. Then followed animal life. Thus eons of plant-life both laid
down the material-rock foundation of the Earth we know. and – hopefully – gain some understanding of the
nature of the Other.
sturdier rock formations. 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. there were many
blinds alleys. There is some sense in this. Successive waves of hominoids refined this
process of preparation until the Earth was fit for human
habitation. however. and also prepared the Earth for
human mobility. to the
extent that we are aware of it.
Isaac Newton described the human race as the
“sensorium of God”. in which
it labours to achieve its objective. nor simply to gain some understanding of this
It was not a determined process. must partake of the same
nature as we do. were for a time
intended as habitations for humanity. 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
Experience survives in us first as memory.
Each level of this mission of humanity places
distinctive demands upon human beings. This task is undertaken by means of a series of
conversions. So. It is in the resultant “shape” imposed
on us that understanding lies.Being that is the Same. Rather. part. if
projected. It is not simply that the Spirit does
not want to know – though the Spirit has asked a question. to
impose itself upon us.
The final task is the hardest by far: communicating this
understanding to Divinity. we understand by absorbing the experience. so
that our initial task is to become reconciled to each memory
. It is not simply a matter of knowing what is
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. Each human being
has a part to play here – there is no exception.
by allowing the pain and tribulation. for instance by naming or otherwise creating a
narrative. the trial of life. 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
The initial task here is for each person to educate his or
her own Ego. 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. Again. Each man and
woman is open at all times to the experience of living and so
must endure this dreadful burden. of which we are an integral.
witness to the objective expression that underlies our
experience. but that fill us
with profound. intentionally or otherwise. the
whole universe. but leaving aside the teleological overtones
that have been laid upon this concept.
It is necessary to absorb experience as memory before
we can undertake the next task.and the force it exerts on us. In a sense. as being capable of intelligence. but here the
deterministic overtones must be put aside. or because they repeat
memories we have already absorbed.
The oriental concept of Karma bears in part a sense of
this disposition. which can
indicate to us something of why the experience occurred. that of identifying the pattern
to be found in experience. this means passing from
our lived experience. The ancient idea of
Necessity is in some ways a better description. as it impresses on our feelings. is at any moment a coherent disposition. Some memories are easily
a mere aggregate of accidents. will require a lifetime – and more – to absorb. The world. either because they are pleasant and so we are
willing to identify with them.
memories that arouse not only pain and guilt.
There is now a final task to be undertaken before our
experience is sufficiently refined to serve as spiritual
communication. the objects in the world are seen to be disposed
in relation to us. This objective expression is only superficially the
“cause” of what is experienced. Other memories. rather than
mere accidents that we encounter under one circumstance or
another – that is. Behind these objects and
situations can be glimpsed a ghost-like pattern.
however. At the level of recognising the patterns of
. inexplicable shame. considered as an object or set
of objects in the outside world. In
delusion. You can appreciate the difficulty the Spirits have in
accepting this knowledge as the fruit of a mighty endeavour. we have the profoundly disquieting sense
that something is lacking in the Discernment. great
violence and anger. our experience.our experience. The word shape
connotes pattern. We feel cheated that all our efforts
should lead to what we inescapably feel is error. though refined in ways that
Up to now.
This is the understanding that we must convey. But. remains whole and in a sense complete –
nothing is felt to be lost in the process of refinement. when we review the new shapes we discern through
broad swathes of our lives. meaningless
absence. but it is used here to indicate an important
difference in this new level of understanding. Now. As this level of understanding
proceeds. then to the various spiritual hierarchies that are
arrayed as emanations out from the core Divinity to us here
at the same time.
originating at different times and places.
. we discover that large parts of our life-experience
fall into quite remarkable coherent “shapes”. first to
our own Ego. It generates intense hungers and desires. 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.
This lack is our experience of the Other. Most of all. It will have no
locus or form. the Same – as a formless. reveal intimate
connections with each other.
however. we find that disparate experiences. it will simply permeate our understanding of
the Spirit – that is. we feel an intense and
This sense of lack can have a devastating effect on
rational and irrational. and
disappointments that are tempered by hope. while unhappiness erupts into human
affairs. and so there are memories it celebrates.
This process of refinement of experience is undertaken
by all human beings. Much of the
activity of mankind.You can also appreciate the extreme distaste human beings
have for the task of preparing this incomplete knowledge and
then conveying it to beings they consider superior to
themselves. unpredictable and singular.
Of course. and human beings are strongly tempted to ease this
suffering by projecting it – like a contagion – on to others. regardless of race and religion. The former is usually regularised as
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. flaring up and then dying
away as the fury or resentment is vented. It is significant
that human happiness is expressed in ways very different to
. diligently prepared
for and fully shared. and these societies can behave exactly like
individuals in visiting their pain and frustration on other
social groups in acts of war. moral and
immoral. is in fact part of the response of humans to the
demands of this process of refinement of life-experience. Whole societies
can be convulsed by the need to absorb collective
experiences. it is not all gloom: humanity has happy
instance. religious and cultural festivals. the process of reconciling ourselves to our
memories of experience often involves deep pain and
education or even apparent mental ability.
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. worse. or. like a wound which we then strive to heal. philosophy. are really responses to life-experience.It should be clear from the account above that the
world. along with all the
other spiritual emanations. the core Godhead. unrelieved by hope or by the
certainty of any cessation.
. But the world does live on in us. In fact. though we
often treat them as explanations that in some way substitute
for the content of experience. 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.
Formal knowledge. and that
instant is annihilated as it is succeeded by the next instant of
experience. then. as some kind of fruit
of experience that leads us to an abstract conceptual reality
hidden behind what our senses tell us. which is at present the actual
agony of the Same. or mankind will be overcome
by the conflictual nature of its response to its experience of
the Same and the Other. could be condemned to a blind
endurance of pure experience. The
universe exists only at this instant of experience. Thus mankind.
But the most important insight here is this: that the
human endeavour can fail. as an effect
upon us. theology. and the
sciences. or indeed the universe. either because what is being
sought – knowledge that will inform the Gods of their present
situation – cannot be achieved. does not exist in time.
a very real fear of descending into darkness and
chaos. This is obvious in the Stoic account. but
appears only in the modern account in our own ambiguous
attitude to personal power. an
unconditioned and undetermined origin point from which we
can exert a force upon the universe and its contents.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. which has
continued to underpin the Christian view of mankind. subject only. a being capable of anything and. to his own unbounded will to power.
By comparison with this view. ultimately. the equivalent of a headless
In both these accounts the concept of the freedom of
man seems to mask a deeper concern – a fear of loss of
control. as Nietzsche
rightly conceived of it. The human being was seen to be free in
the sense of not being determined. by fate or by necessity. in fact. in
the classical Stoic version incapable of moral self-control.
the later modern version above and beyond – by definition of
being free – all moral restraint.
and so essentially a chaotic being subject to every whim and
Originally. the content of this fear of loss of control contains
the possibility of gaining direct understanding of the nature of
. man is seen to be beyond morality. an awareness of both its
desirability and its temptation.
In both versions. capable of doing anything
he wants to do.
Now. the idea of the freedom of the human will
was quite different. the modern version of
human freedom sees man as a god.
the nature of the Other remains unknown. rather than as a mere aggregate of accidents. Some will be more powerful than
others. there is no room in the Same for the idea of a
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. therefore no possibility of applied forces in the
universe. In these later encounters between various
elements. gravity and various
chemical and electro-magnetic energies. the reactions will vary depending on the formation
of the elements involved. It has abilities. how water will flow to
achieve equilibrium. And it is out of this complex that the universe of
forces we experience comes into being. how gravity appears when
certain material preconditions are met. Yet there are natural forces.
Thus. Thus these forces wash against the Same’s
but these powers flow from this Being in a way similar to
how natural powers behave. most obviously its intelligence. of imposing an order
on the universe. it is also invulnerable to the forces of the
Inasmuch as the universe is constituted at any instant
as a disposition. It is clear that
the divine Same is not a being of power. 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. so that a whole complex of motions and reactions is
created. as commonly
understood. by its very nature as intelligent. so its influence on
the disposal of the universe cannot be discerned) is not alone
capable.the universe and of man’s situation within it. This
is possible because the Intelligence of the Same (at least that.
its array of forces must also be disposed in some order.
In appearance it is like a pearl.
In the case of mankind. not by initiating action. but also a more or less direct
perception of the divine Core would remain available to
them. each with its own distinctive recoil. This is the Light that all seek. glowing very softly. a nature
finally detached from the universe.
many kinds of forces.
It is not a power or active force: it is a resistance. In this way we act by manipulating forces
already in action.
As an aside: this human Will-Intelligence is discerned
spiritually as an image only.
Thus. direct perception of the
spiritual Source would need to be occluded. Earlier spiritual hierarchies would
have a greater proportion of the spiritual Intelligence and
would also be less projected into the darkness of the SameOther admixtures. but shaped like a head of
chicory. except that they have the
additional task of preparing a way for mankind to return to
the Godhead or the Same.
The spiritual emanations that preceded mankind have
tasks similar to that of man. capable of ordering – not the forces of the universe – but
the recoils that these forces become upon contact with the
Intelligence. Yet the
human hunger for its origin remains unabated.Intelligence and recoil. the freedom discerned in man is this Intelligence. yet capable of organising
it. They would thus have experience not only
of the effect of the Other. it has no dimensions of its own. no matter how
deeply we are immersed in the toils of the Same-Other
. an endless flow of force and recoil. for the mundane
experience would be utterly unbearable if even the slightest
vision of the Pristine State be permitted to them.
It is the role of Christ in this case to bolster the
courage of human beings. It informs.encounter. 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.
This situation is made worse by the fact that after
death. as a memory.
already affected. In this role.
improves. and to
bear witness at all times to the value of that task. Christ reminds each of us that we.
In effect. by the vicissitudes arising
from the Same-Other encounter. most of mankind turns immediately to face. which crucially involves the
survival of the lessons of human experience while incarnate. as spiritual
beings in union with all other spiritual beings. and so changed. are engaged in
building a new Heaven. in
other words. presents mankind with the reality of Heaven. that
because of the nature of our reality cannot be known until it
is achieved. a companion light. and eagerly abandons all memory of its
This danger grows greater as human consciousness of its
earthly situation increases generation by generation. Christ. Christ is like
a light. and as
the human ability to create substitutes for their Heaven. so that they can overcome their
hatred of Earth in order to recollect the fruits of their
individual lives on Earth after death.
its divine Source. as it were.
DG: Good Friday 2005
ease their pain while alive on Earth by artificial means. who serves to remind individual
men and women of the reason for their task on Earth. as
a correction to the human dream-memory of a state of repose. a Heaven at present unknown.
SOUL AND WILL – THE PHANTOM OF LIFE
The normal view is that there is an operation internal to the
body that performs the action.
But what of the actual mechanism? Let your arm rise
and it seems as though drawn upwards into a particular
position.Jesus Christ admonished that we should treat others as
we would like to be treated. In a way.
How can an infant do this? It is clear that memory is
not involved. it is apparent the event is initiated by a kind of
release that takes place “behind” the locus of the action. for instance.
. There is
an obvious reciprocation here – human behaviour is a matter
of learned response. Long before the child can be taught
through images and words. 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. because the ability to remember will not
develop until the child is in its fourth or fifth year. though the mechanism
of the limb movement can be detailed. In
the case of raising an arm. He preached against the common
truism that we do to others what has been done to us. Flex your fingers arbitrarily and again it will seem
as though the digits “flow” to fill a space prepared for them. though it seems impossible to
locate the actual site of the operation. If the action is closely
observed. this sense of release is
experienced up near the shoulder.
One way to approach this question is to ask what
happens when an action is performed – say raising an arm. it will have already learned much
of the fundamental lessons of life through imitating what he
has sensed others do. we initiate
actions by permitting them to happen.
then when we raise our arm we
are simply imitating an action we had witnessed another
undertake. the Same would have abided
Other assumed by inference – did not lose their identities in
The previous essay described our reality as composed
of multifarious combinations – and recombinations – of two
entities.What is happening here? Consider that if our actions
are learned through imitation. called for convenience. In this encounter – and in every
other one that followed – new elements composed of
combinations of the Same and the Other would be formed. the Same and the Other.
There must have been an instance when these two entities
first encountered each other.
A fundamental point to be grasped in all this is that no
action is original. Prior to the
encounter with the Other. even so. nor does it require any
act of representation – in image or word – in order to retain
the impressions. the entities themselves – the Same certainly.
Yet there was – always – some change. 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. a primary
event. One important feature of this depository is
that it is not dependent upon memory. then. Every action repeats a previous action.
This implies that there must have been a first act. 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.
utterly alone. Thus the Same’s experience is more like reacting
. 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.
The first moment would have been some kind of detection of
the limitation placed upon the Same. such an
interpretation is based on deep seated intellectualist
Moreover – to the extent that the Other remains unknowable
– it would have been a boundary defined by an unknown. and while it has been repeated many. 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. Therefore it can be assumed that
some quality in either the Same or the Other – or in both –
makes knowledge possible.
many times – and continues to occur now – it remains the
same primary event.
It follows. it was no longer alone. Then the second
moment must have been some kind of understanding of this
fact of limitation.
The existent could be in all its complexity without knowledge
of the fact that it exists. The encounter of the Same and the Other and its
ramifications need not be knowable in order for them to be. It ignores the fact that while the Same
experienced limitation. because the Same can have no direct experience of
The effect of this event on the Same is impossible to
describe. The phenomena
of knowledge and its instruments are the most important
evidence. then. Is this possible? Unfortunately. Then. but features of it can be indicated. it had no sense of what caused that
limitation. This is the fundamental fact of
phenomenon that continues without cessation throughout all
space and time. but the fact that it is repeated over and over. involving no more than the possibility that
something else might happen. It is an extremely limited
Of course. This extremely
limited act is the source of all that reflection we call
a pervasive field of possibility that accompanies all
interactions between the Same and the Other. there is no mental content in the Same’s
experience here.to an event but then finding no evidence that such an event
reaction-limit event is repeated across the full spectrum of the
emerging reality. In fact.
Thus we can to begin with posit a Universal or Cosmic Soul. This is because the Same encounters the
Other repeatedly wherever these elements exist.
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.
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. What is significant here is not the Same’s experience
as such. repeated
so frequently that it becomes a continuous stream of reaction. there is little content in the Same’s
response except a momentary reaction that has no further
effect. and their many
. 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.
it needs to be pointed out that despite the very complex and
ramified intermingling with the Other. (Whether the Other
responds in a similar way or not cannot be known. but also to the fact that the Other –
though utterly unknown and un-evidenced – is the actual
“background” making the Soul’s existence possible.) 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. remember that the Cosmic Soul
itself is discontinuous: in fact. 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 is a congeries of discontinuous primary events. The Soul – in other words – hangs upon what is to
us a void. Thus the
Soul has two components: one is the possibility implicit in
the Same’s response.
As an aside.
A distinction can be drawn between the Same – and
presumably the Other – on one hand and the various elements
. At the same time. 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
not known directly.resultant elements. 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.
Before describing the elaboration of the Cosmic Soul. then the Soul is
the beginning of the formulation of that question. If the Same tries to ask the question “What is it?”
in reaction to its encounter with the Other.
its further reactions in relationship with the Other are
submerged in the combinations. in witnessing the presence of an element we
sense only the portion of the element derived from the Same. This is also true of
secondary element formations. what is obvious about
these formations is that they are not in themselves
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. Again. there comes a point where this process
becomes evident to human senses and instruments. however. tertiary formations – of secondary
elements with other secondary elements.
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. While the Cosmic
Soul is constituted by serial reactions of the Same to
limitations placed on it in its encounters with the Other. where the Same and the Other
merge with elements already formed from Same-Other
. are not merely
combinations – so that the respective contributions of the
Same and the Other can be separated out.
elements register in the Cosmic Soul by means of an
“evacuation” of the Other material that in part constitutes
Of course. once in combination with the
Other. This means that they can only be sensed rather
than intuited. primary elements. so that the resultant elements
exhibit characteristics peculiar to the individual elements
themselves. and thus can be known only because they
register in some way in the Cosmic Soul. These characteristics.that result from the mingling of the Same and the Other. Thus. However.
create a rational being who could answer to the rationality of
same eternal question – “What is it?” – is asked continuously
within us. touch the
hard and the soft. In time. One. Then. simple and complex. intermingled in our bodies in a myriad of
Once. They also deified animals. men became persons.
A persona was initially a legal fiction. 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.
man and woman. man deified what they perceived to be the forces
of nature. feel heat and cold. they even deified themselves. about two thousand years ago two
changes occurred almost simultaneously.These are secondary phenomena in the Cosmic Soul.
How we experience this manifold is made possible by
the obvious fact that we ourselves are composed of both
Same and Other.
Though we see light and shade. 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.
both the foundation of the Soul itself and the forms it enables
are dependent upon the absent-presence of the Other. And
this is how the whole manifold of the Universe appears to us. and the same failure to receive an answer occurs in
response over and over. a god was
made to become a man. and two. both those they hunted
and those they tamed.
the “question” asked. Instead.
And its data partakes of the Same’s experience too – what
registers in the various senses is normally interpreted as
Even considered as fantasy. the question remains. Thus it mirrors exactly the
primary response of the Same to the presence of the Other. This mean that the knowledge we have of
ourselves and of others is not derived from the “internal”
composition of our bodies.legal systems. while in fact the senses merely register limits. 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. And the formation of
knowledge in the human being depends upon the two
moments of that arrested reflex. while yet they are – seen
against the backdrop of a universe that poses an
unanswerable question – no more than fantasies. 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. these narratives are answers of
a kind to the question “What is it?”.
The human sensorium is engaged solely in responding
to changes in the sensibilia.
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. “What
is it?” and the non-answer that is received. How
could they come into being? To answer this question it is
necessary to examine man in two ways: as a congeries of the
Same and the Other.
The congeries that is any human being is – like all
elements composed of Same and Other – in itself
seems in a way self-present. where the content of the phenomena of
appearance and sound seems less tangible and even perhaps
It may seem here that some senses have more features
than others. But how is the depth
experienced in the other senses. so
that the raw pulses of energy become sounds such as music
and images filled with colour and shape. in touching a surface we
are actually encountering nothing – which of course we could
There is a double-ness here that is extremely important. Like
the Same’s experience of the Other.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. for instance. All
sense experience contains a kind of echo that acts to create an
impression of depth. in encountering the nothingness of “matter”. In registering sensibilia. the sensorium
at once registers its own encounter with this nothingness. the sensorium
also encounters some aspect of itself as a kind of reflex. where both
the surface touched and the surface touching have a
distinctness that is apparent.
But the sense of touch also reveals another dimension
to the act of sensing. That
is. in the senses of sight and
while sight and sound – especially – involve processing.
This echo is obvious in the sense of touch. Touch. But touch is not
merely a neutral sensation: there will be an experience of
temperature involving fine aesthetic
discriminations as subtle as those that sound and vision
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
the Soul. It is best then if the phenomenon of memory
be traced back from our present experience of memory and its
The question then is: What survives the second moment.
This state of affairs can be modelled roughly as a
screen – provided by the Other – which displays forms –
provided by the Same. Is this not a very
good description of the Other in relation to the Same. where
its presence is felt only where it limits – and thus forms – the
Same? And the only content we can witness in the Soul is
ostensibly composed only of the Same. we can
assume that the “absent/presence” of the Other survives. Thus the Soul’s continuous presence/being is
tied up with the Same’s continuous encounter with the Other. 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.presence of the Other can be sensed. it is obvious that while any
The Soul has already been characterised as arising
from the second moment of the Same’s primary encounter
with the Other. but only as an absence
of the Same due to the latter’s curtailment by the encounter
with the Other.
when apparently nothing can survive the first moment – the
initial reaction to the encounter with the Other? Well. it remains in contact with
it as an entity – hence the creation of the elements which go
to construct the objective universe.
Does this make sense? Consider that a distinguishing
feature of the Soul is that it has no form of its own. It is
obvious that though the Same recoils from the encounter with
the Other at the level of experience. Now. that it can
be witnessed only by means of its content.
and their elemental
derivatives are passing events. 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. the Same discovers
itself over and over again subject to limitation. it must be inferred
that if any of these events survive. while each reaction of the
Same to contact with the Other produces a passing experience
of the absent-presence of the latter. Within all these elements
and their manifold of interrelationships. they nonetheless survive implicitly in their
universe would be just a dumb clockwork. In fact. so it must be concluded that at
least some of these experiences of the absent-presence of the
Other must survive. In a similar way. but also contains the Same’s sense of this
Now. and in each
This will seem at once a stupendous arrangement and
yet full of redundancy. each such event will have a
consequence insofar as new elements will arise from it. the
sheer multiplicity and continuity of interactions between the
Same and the Other can account for the persistence of the
Soul. There appears no good reason in itself
for retaining the purely experiential component of the
primary encounter. then all of them must. Yet the Soul has content. Thus
while all interactions in the universe can be regarded as
ephemeral. there seems no reason to
suppose that this experience survives the event. But that is how it is – otherwise.contact between the Same and the Other. lacking any criteria which would
select from among the experience events. the cosmos is composed of more than the simple
primary encounters of the Same and the Other.
Thus the Soul is composed not alone of the absent-present
event in itself. After all.
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. there is nonetheless a
primitive sense of boundary and of what forms that boundary.case it recoils and experiences its formation and reformation
against the background of the invisible Other which is
determining its succession of reformations. The recoil is simply a reflex – yet is
. 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. along with the whole play of sensibilia that
accompanies it always. the
intelligent activity of the Same will appear extremely
primitive. and while this reaction has no consequences
beyond the fact of this reaction.
By the standards of modern theories of intelligence. The Same’s response is its recoil
from this restriction.
Thus. It is reactive rather than intentional and shows no
evidence of any kind of consciousness. And it is among
this gamut of formations that the universe as we know it
comes into being. all intelligent activity is
just that: reactive and blind. At root. in the primary response of the Same to the Other
a primitive abstraction from the actual event does take place. Yet this intelligence
underlies every presumed development in all the mental
powers of living creatures.
There is the fact of the encounter of the Same and the Other. Intelligence is a reaction to
restriction. from the
most subtle to the most concrete. Thus all physical sensation.
something abides for the Same after the primary event has
where the latter is elaborated as a multifaceted boundary to
the Same. it is open to stimuli from the burgeoning range of
elements that result from the interaction between it and the
Other. just that
having asked its question as a reflex. This is what abides in the Same
– an openness towards what is not itself. we
can picture a secondary action that accompanies the initial
reflex response which abstracts from the experience. though always hidden from it. So. This is the
Same’s sense of the Other. as it
were. these stimuli will have their roots not in
the Same itself.
Looking back through our own mental operations. only an
impression – a sense of the restriction the Same has just
experienced as a phenomenon other than itself. but in the repeated encounters with the Other. the Same now exists in
part in a state of expectation. Now. But
something nonetheless abides.
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.contains something more. this abstraction serves no practical purpose
– the primary event is over and already in the past.
. the Same is receptive to all kinds of answers. and yet not anything
else either. given that the Other remains unknown to the
Same. And as before. It is not that the Other answers in any way. This automatic response must
contain something more – how else can we have the mental
powers that we do. It is not a memory.
The other side of this coin is receptivity: in being
. An example of
this would be seeing a tree not only as it appears now in three
dimensions. the past of the
universe survives in some way. though hugely spread out over the whole range of
elements that compose the cosmos.In this way. First.
intelligence operates always in this way – a recoil that is at
once an enquiry and an expectation. the Same’s intelligence retains the same
form. always receptive to what
appears to it as a pure emptiness. if there can be
no such thing as memory – that is. 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. 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
Now imagine that the whole universe in all its four
dimensions could be unravelled and laid out as a vast plane. and second. then a number of
startling conclusions can be drawn. This can be
figured in the following way. the Cosmic Soul
must retain an active relation with all of that past. And even in the most
elaborate forms of intellectual and artistic expression. and
then add a fourth dimension that is not simply temporal but a
real extension into what we consider the past. but to see also its progress from seed to its
present state as part of our actual view of the tree.
The question can now be asked. If this is true. And what appears before
intelligence in this situation is Soul. Allow that the universe has the
extension in three dimensions that are apparent to us. How.
The organs of
living creatures. It
is after all only the limitations of our sensibility that restricts
us: otherwise. we could be one with the Cosmic Soul and its
intimacy with the entire universe. for example. if we
have no memories even of the “way” back to these events?
We are part of the Same. can be viewed as elements in
themselves. to begin with. not in
the actual universe itself. is life? Well. life in its
elemental substrate is in direct continuity with all the other
elementary constituents of the universe. and the Same is everywhere one.
What. 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. This suggests that
life is no more than a very complex combination of elements
many orders removed from the primary event.
But how can we return to these original events.
The limitations here lie in the limits of our sensibilities.
In this way is the entire universe accessible to us
through what seems to be memory. and it can be understood
why a return to the original event itself would appear limited. and second. then. composed in turn – as are all elements beyond
. the Cosmic Soul must retain an active
relation with all of that past. figuring
all the complicated lineaments of the Same against the
backdrop of the absent-present Other. Consider now that the
partiality of our seeming-memories reflects the partiality of
our experience of the original event.Consider now that the Cosmic Soul would lie upon this plane
like a thin layer of response to this elemental plane.
is witnessed in the microbe’s ability to frustrate every attempt
by medical science to annihilate it.the first order that arise from primary events – of elements of
a wide range of lesser complexity. as in the camouflage assumed
by animals that cannot themselves perceive how they are
protected. down to the tiniest cell. The most obvious
feature is that all living beings reproduce themselves. so that
the question of the nature of living beings extends beyond the
facts of their elemental constituents. life is more than the sum of its parts. Even the very kernels of life
– the sperm and the ova – replicate themselves. that goes under the name of luck.
Overall. its adversities as prudent as its blessings. this providence appears as a power intent on
. yet which behave as though they know they are
protected in this way.
Of course. This is
achieved by the relatively simple process of each kind
producing copies of itself. from simple to intricate. Nothing new
is ever added to life. Then there is the more subtle – yet
pervasive – experience as of a providential hand that supports
human beings in their lives. life in all its parts is produced by selfcopying.
fate or fortune. Thus the process of reproduction is
autonomous to each kind of creature: no outside agency is
required. In fact. 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. This awareness is experienced as impersonal
A question that can arise here is this – Where did this
primary life cell come from?
Another feature common to all life is awareness. Other self-preserving
strategies can be more indirect.
It can be seen how this kind of balance might be
required to temper a system such as life. Its prudence not alone relieves those it assists. that is transcendent.
This has so far culminated in the evolution of human kind
into a self-conscious being. 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. The
operation of the providence is both apparently disinterested
and quite pervasive across the whole spectrum of the living
forms. which in many ways mimics the providential
power. which is in essence a
one dimensional concern with survival through numbers. But there is a significant limitation here.
though all mankind craves happiness above all goods?
The pinnacle of this development is human selfawareness. it
also seems to work in subtle ways towards some objective
that is not necessarily essential to life itself. to make
him what is understood as god-like. Yet. what is the fruit of human selfawareness? It seeks to make man an end in himself. capable not only of ensuring the
survival of the species in ever greater numbers. but also
vastly extending its capacity for adornment and selfexpression. towards greater mobility and autonomy. But it operates to ends that are not evident in its
operation. a qualitative element can be discerned
in the actions of this providence.
to the extent that an environment with finite resources would
provide such a check. there is a tendency among life forms towards
.preserving a balance that seems essential to life. but which
life itself cannot provide. Above and beyond mere
the End would be a
. As a
composite of the Same and the Other it is only sensible – like
every other element.Beyond the struggle for existence. it
is obvious – as already remarked – that life as we know it is
not involved. But
that is not possible. so men instead seek to create a reality for
themselves at a remove – though still within – the given
actuality. “What is it?” In this case. And we have no sense of it. we would have some
knowledge of it – to the extent that our capacity to know is
derived from the Same. If it was. Providence would simply bypass mankind –
as perhaps it may have done before. It is also obvious that the End is not an
objective of the Same entity. Though vibrant in its variety and exhibiting
degrees of intelligence. life itself is not intelligible.
We must conclude then that the End to which the providential
power is working is derived from the Other entity. This is what has been described
above as the Other’s response to the question asked by the
Can anything be understood of this End? For a start.
This conclusion is meaningful from at least one
learning from its mistakes. We can posit one feature of the Other
that is manifestly incomplete. except to
the extent that we wish to believe it is part of human destiny. And out of the debris it
would prudently resume its work towards its objective. mankind tries by every
means to abstract itself from the reality it finds itself in.
Would it make any difference if mankind succeeded in
doing this? No.
at least. 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 be. which has been framed here as “What is
it?” Is it not inconceivable that if one of the entities can ask a
“question”. this conclusion is plausible. in part composed of the Same entity – which we
easily infer from the kind of intelligent insight we can have
. for instance. and
that it will simply fizzle out when its task is complete. the virtue of being consistent with the other
fundamentals disclosed here. But
considering how little is known about the ultimate destiny of
the universe and of life itself.
at present. The form
this answer could take is obviously unknown at present – it
could only become knowable in some way at the instant of
manifestation. that the other entity could attempt a “reply”? And
given our almost complete ignorance of the nature of the
This may seem a farfetched conclusion. 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. 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. It
has. one of these entities responds reflexively so that a kind
of question is asked.
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. To the extent that we are.
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.
8 December 2011
ON THE INCARNATION OF THE EGO
by examining the broad pattern of human
experience in history and 2.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. 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.
Why would a God require a mother? And on the mundane
level. This can be done using two
sources: 1. experiential or from insight. But. are
available to us. these interpretations are dubious. while the part which produces the male
child was derived from the expressive part. that part which when active produces a
female child was derived from the receptive half of the
Primordial Man. though not
. 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. strictly. So what then is the purpose of
At the time of the division of the primordial man into
the two ‘sexes’.
One of the most ancient images in the historical record
is that of the Madonna and Child. Because it is a unique event – the
culmination of a significant line of human development – no
precursors of any kind. It is usually taken on one
level to represent the Mother of God and her infant Son and
on another level to express the most fundamental experience
in human life. Yet it is precisely because the event is of such
significance that some attempts should be made to gain what
understanding is possible. by unpicking through insight
what can be known of the constitution of the human being.
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. In time this woman of
knowledge would be projected as a goddess – Isis.itself female.
Of course. would when determinative generate a female
instance – and be celebrated in a later age as Sophia. It is therefore the very principle of
life – even though of itself it is not alive. 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. then as hero. The endless
propagation of cancer cells is a simple but exact example of
the autonomy of the Will.
Figure the Will as a tree – the Tree of Life – with its principle
function one of growth.
The human being can be seen to have two main
elements in its constitution.
. while the male being was left with only the instrument
of expression. The man
meanwhile could only appear as a usurper in the course of his
development. such a line of development did not occur by
accident. 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. and finally as he
exercised his unique ability – to learn from experience – as a
technologist. first as a god. The Will is quite autonomous – it
will function for all eternity if let – but only if there is
something ‘against’ which it can grow.
The obvious candidate here is the Soul. Some other
principle must be at work which gives shape to the activity of
the Will. the salient fact here is that Form
. Thus whatever source
underlies these forms must be capable of establishing a
boundary condition. much of the detail seems to serve
as little more than pointless decoration. 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. This can be seen most clearly in plant life. 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 achieved by a simple addition.
function and embellishment. even
if this Will is the driving force of all life. vary so much in shape when the function
they serve is substantially the same? So.Yet it is obvious that living beings – animal and
vegetable – are not the products of an autonomous Will. while the rationale
of these forms cannot always be demonstrated. All life forms.
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.
The autonomous activity of the Will is sterile – it will
always be a matter of adding more cells.
Leaving aside the question of the how and why of the
Soul’s role in creating form. small and
large. Why do the leaves of
trees. The result is a myriad of shapes. at least a
significant function can be indicated: life-forms serve as a
limit upon the profligacy of the Will. for example. And while many are explicable
in terms of survival value. on
the other hand.
function and expression. It is a blind
operation. but now in the
service of these Soul-forms. It follows
then that the myriad of forms. In other words. full of
variety even though the Will’s essential activity is simple to
the point of banality.
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. simply a reaction that seeks to restore a prior state. 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
. by means of
the Soul boundary.
The Will of course continues to function. 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. presses in on the Will activity in such a
way that the reality as we know it is created in all its detail. 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. with their unsurpassed variety
of shape.is in effect derived in some way from the Other.
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. Does it succeed? Impossible to
judge. have their origin in detail
in the Other part of our reality – a part that is otherwise
unknown and unknowable to us.
Thus we have a model in which the Other. In other words.
When born the infant incarnates in the physical body
alone. 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. 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. but here detailed in terms of the formal
structure of our reality. The infant’s
own Life body enters the physical body gradually during the
first seven years of its life. 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. The growth process – undertaken by the life body – is
controlled at first by the Life body of the mother. 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 Soul body and the Spirit or Ego body. the
Life body. The simple close
proximity of two bodies can easily stimulate sexual attraction
regardless of gender. This can
be a significant crisis.
It has been an esoteric tradition that the human being is
composed of four bodies or sheaths: the physical body. 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.
. Sometimes the mother will not
Human sexuality is polyvalent and can be imprinted with
many different forms of sexual behaviour. This is the source of much homosexual activity. In this circumstance.
can also fail if the father or guardian refuses to relinquish
moral authority. Again.
The final process occurs during the teenage years and
is still a very difficult. all
close contact this search stimulates – this time between the
sexes – leads to the sexual imprinting of central importance
. Here the
father or father-figure plays an important part. The child will then become what is known as
a “lost soul”. Again. fraught experience. for their now lost “soul-mate”. Teenagers feel this separation very keenly.The absorption of the Soul body begins once the life
body has been established in the physical body. 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. Such relationships – once
described as “platonic” – can offer much needed consolation
to the participants. Once again. there can be a
crisis half way through this development. usually within a religious or
military organisation. when the child
might have occasion to act as father to the man.
it accounts for both the introversion they suffer and the
intense group dynamics that drive them as they search. 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. The process
will often take on a moral form. when the child can develop an
intense regard for the moral guardian. This situation can serve often as the
foundation of a vocation.
there is a tendency –
especially among teenage boys – to conflate the emerging
Ego presence with his active male identity.to the survival of mankind. The Ego is not yet capable of entering
fully into the human body: only a “reflection” – to be
described below – will enter. Otherwise. 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. Between the ages of seventeen and eighteen there
will be a momentary sensation of being elevated into an area
of pure white light. quite distinct from the rest of their lives. Because the ego
process does not involve another human being. 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.
Whether such matches are successful or not. that will
. However. As well as this. there is an initial culmination – when the
Ego first makes known its presence in the Soul – about
halfway through the seven-year process. there is a
crucial difference here compared to the experiences with the
Life and Soul bodies. But for some males it will be an instant of
clarity. 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.
It is within the bounds of this turmoil that the Ego
begins its entry into the individual. the process will
appear very real to the teenager. and it will have perceptible
crises and a culmination. this
culmination appears as a purely personal event unique to the
Similar to the individual’s experience of the entry of
the other bodies.
with the danger always that they would abandon
themselves in what would have appeared as acts of madness.
The incarnation of the Life and Soul bodies occurred
so long ago that evidence for their inauguration will be slight
though nonetheless significant.abide at least as a sense of unsourced certainty. The
images here are obscure and seem to conjoin the ideas of
climbing a mountain that is at once a very solid substance
that is somehow ingested. It seems that the incarnation
of the Life body led to the establishment of the idea of a male
god-being. Thus is engendered the Self. humanity would have had an increased
sense of expansion. however. for example. more
like a totemic being that the individual must absorb. which however would have left them also
with a sense of reduced support – without knowing
beforehand that they had been supported. when the Ego reflection first makes its presence felt. For a few. This experience
affected the sexes differently. it will be as well to review the incarnation of these
supraphysical bodies into humanity as an historical sequence. less the idea of a god like Zeus.
Before going on to examine the later stages of this
process. many also sensed that
The incarnation of the Soul in humanity leaves
evidence whose content only becomes clear to us at the later
stage. this feeling of abandonment was
primary and abiding. At the time of the incarnation
of the Soul itself.
In women. And while this sense of abandonment
left women feeling utterly powerless.
about three thousand years ago. it
might even suggest to them the approach of a saviour.
coming to rescue them from an increasingly problematic
existence. It simply made men more
these were not real experiences in the sense
that human life was changed intrinsically by the incarnation
of the Soul. which is a copy of the original sound. What stopped them doing this was the
presence of children. More than any other being of light. only that the Soul gave the individual a sense of
his or her own inner life. the story of Lucifer
brings out the full impact that the advent of the Ego reflection
has had on mankind. as though they had been
melted down so that little versions of men and women could
come into being. Aengus and many many others. Dionysos and Plato. It was a very strange mode of being
for human beings.
Light is regarded as an objective experience. who appeared to women as a kind of
residue of their powerlessness. in image. but without resolving the
strangeness of it all. at once the
bearer of the greatest gift and the Devil.
The best way to approach the subject is to place it
under three headings: Lucifer. though
the truth is that it is only a reflection. so that quite a lot can be learned about this process
and incidentally about the Ego itself.
With the advent of the Ego reflection begins history
proper. the angel Lucifer overreaches
Krishna. which resulted in an explosion of
expression. light is
completely different from its source. Lucifer – the Light
Bringer – is the most apt figuration of this fact.they could have complete control if only they could “turn” in
another direction. But the story is told from a particular
perspective. the Prince of
Darkness. Favoured by God. Apollo. an echo. word and music. which they felt
brought their inner selves to life. But unlike an
The Ego is an
entity such that a certain substance will throw back a
reflection in its presence. 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. or Adonis. But even the Sun. putting the stories of Lucifer and Dionysos
together. where he corrupts mankind. so that
it too falls away from God. of course. it is possible to uncover salient events that
accompany the advent of the Ego reflection. who is torn to
pieces in sacrifice so that mankind can be made whole. and as
man’s death in sin and rebirth into purity.himself and falls to earth. Appearing in the
Middle East in the seventh century BCE. Attis. It has been rationalised as a dramatic ritual
symbolising the growth of new life from the seed. Whether this substance is the Soul
itself or the Will active in the Soul is not immediately clear. are restored by a
but whichever it is. Here
the figuration can be confused. for example.
Next there is the figure of the Son-god. which seems to shine
brightly for us in the Soul. the effect is what we experience as light. But the specific
mode of destruction – tearing into pieces – has never been
. when it became an
almost universal religious practice – now referred to as the
Mystery cults – the core act of destruction makes very little
sense. while in the case of Dionysos/Bacchus it is
women who actually tear the god to pieces. where many of the rended
and its contents.
And what is illuminated by this Light? The Soul. would be dark without the
presence of the Ego.
where man becomes Adam. for the Ego is reflected as fully in the woman as in
the man. but are separated one from
the other in the process of reflection and incarnation in
These experiences of the man and woman constitute
the lineaments of the Fall.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. hoping
in that way to restore herself to Heaven (and thus to God). who
earns his bread by the sweat of his brow. individuality acts
to split her Sophic nature off from what she comes to regard
as Heaven. It
can be seen that while the Ego truly falls to earth in the man. 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. not to its spiritual
source but to the woman’s idea of Heaven. and the woman
becomes Eve. so that rather than being in herself heavenly – in
the Goddess sense – she comes to believe that she merely has
a memory of Heaven. unable to see the individuated man.
And the Temptation itself? What the Luciferic serpent
teaches is the lesson of relationship. and drives him to construct a
world as his habitation. Individuation simply reinforces the man’s sense of
abandonment and isolation. Yet this is only a
in the woman it is as though turned back. looks
for the pre-Ego Primordial Man in order to save him. This has affected man and women in different
Crucially. The human Egos exist as
one identity in the spiritual realm. But in the woman.
but they could not be gratuitously
. Egos themselves will also exist
contingently. They could be violent.mankind. Once incarnated. It is through the
manipulation of these signs – as arbitrary descriptors – that
mis-representation is possible. which is a catastrophic event for these Egos.
Thus the Egos seek to prepare humanity during this period of
reflection for their oncoming incarnation in human
individuals. they were incapable of lying. there is no
such thing as a lie – to the extent that reality cannot be
falsified. which is possible
through the development of the Platonic theory of Forms. even
vengeful. It is here that the
phenomenon of Light has had the most radical influence. Being subject to accident could make their
effectively transforming whole peoples. so that they could only do what had already been done
to them. but they could not misrepresent the world or
The greatest effect on mankind of the advent of light
has been the growth of the intellect. What
they seek to teach mankind is simply the fact of trust. to give trust or to betray it. their beliefs and
practices. subject to the vicissitudes of human activity. This was because they lived directly out of their
Wills.) They would seem now to be
simple minded in their sincerity. But reality can be misrepresented. (Strictly.
though still immortal. and how they will suffer
real consequences through their decisions.
where real elements are abstracted as signs. For
human individuals must learn how they can relate to one
another. The transformation has been so complete that it is
hard to believe just how different pre-Ego people were.
while the women moved in Heaven. they were always only repeating actions.
though to us they would be seem to be moving about in a
darkness. They were not a moral people: they were simply
innocent. as detailed
above. Yet. which in a way they were. The men lived on
earth.cruel. they could hold enormous amounts of past experience
in their memories. these pre-Ego people would appear stiff and
robotic to us. they were not stupid. Because their knowledge was dependant also on their
carving. Eyes are not light
sensors. so that repeating an activity could
lead to the development of very intricate skills. aided by sometimes elaborate mnemonic
Though they were simple. in effect a history of their incarnations from
the time of the separation of the sexes. Thus the
In all this. all plastic arts were highly developed. Only the women could
remember further back. Throughout their
lives. by others
people or by the accident of circumstances. and bearing the knowledge of
Heaven gave them a status akin to divinity. The
Will is infinitely malleable. and the works
produced were honest representations of what moved in their
Souls. but nonetheless
always doing what had been done to them before. What lived in their Souls was real
drama to them. their inner lives were intense and – though they could
not know this – personal. sensing the placements of surfaces with their eyes
in much the same way as bats do with their ears.
It is hard to accept that before the advent of the Ego
human beings had no experience of light. The pre-Ego people used their eyes to “see”. Stonework. not in
obviously ritualistic or mannered ways. they merely register changes in specific kinds of
The effect of the Ego here was to
crystallize this vague feeling into a more definite sense of a
Father God. This
identification would produce the fantasy of the Self. concerned
entirely with procreation and survival. The male element found an echo of itself in the Ego
and found itself much glorified in its Light reflection. who appeared as a kind of terminus for the
ceaseless strivings of the animal condition. Here the effect
was ambiguous for both. What
did they see? They saw at first what they thought was
Suddenly people could see the contents of their Souls. Above this there
were the elements that determine the sexuality of the
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. which engendered some unease. The Sophic element both witnessed
the Ego as a God in its Heaven and at the same time
completely rejected the Ego presence. because it appeared as
an addition to the Heavenly state familiar to the Sophic
element. the male and the Sophic. it was the appearance of this fantastical
Self that determined the common view of the Ego as a powermaniac. But they became aware that this Light was an
addition to their Souls. as
can be seen in the variety of accounts of the source of this
light.appearance of the Light in the Soul was a radical event.
. If the
perception of the Ego itself – as the Darkness in the Light –
had produced the idea of the Devil in those with the residual
spiritual sensitivity. that had previously felt
to be overseen by a vague almighty power that provided a
context for its existence. At base was the animal condition. by gift of the Gods or by theft from them.
To add to these strains. 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
Likewise with hearing. The Light reflection of the Ego
interrupted this balance by granting primacy to the sense of
sight. Sight went from being a simple sensor
to become literally the source of the World in which people
lived. with colours and forms. where the changes registered
by each sense were unified by the common impressions they
made in the Will. The human senses had been
integrated in terms of the Will. the senses themselves became reflected in the
Light. the lighting of the
Soul had analogous effects on the other senses. a world filled with objects.
These changes in the sensorium flooded across the
Will like clothing covering a nakedness. so that these echoes became kinds of sense-beings. The senses became
conscious of themselves. 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. Though it would take many generations for the full
effects of this change to become evident.
This can be most clearly understood in the case of the senses
of sight and hearing. It is still only a matter of reflection. It was an automatic system.
but this consciousness – in lying directly upon the Will – was
capable of quite far-reaching development. serial sound sensations became
musical forms – harmony – in effect sequences of sounds
unified through anticipation. really at base
an instrument for maintaining the equilibrium of the Soul in a
the Egos resided
together in such a way that they existed as just one Ego. Yet these Egos are
the cores of every incarnated human being. it is dependent upon the
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. The only distinction the Egos shared
was a sense of individual integrity.
Before their entry into human beings. This is a very true
understanding of the condition of the Ego now.call the Forms. as it is
sight that makes consciousness.
While men prior to the division of the sexes shared a
common knowledge. 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. In a very real sense. it is the image that makes sight. they were nonetheless quite separate
from each other as physical beings. But this consciousnessmemory is not part of the four-dimensional array of the Soul
Memory described in the previous essay: this memory is
dependent upon the Light. though they could have
no sense of this fact. while it is the Light that
creates the image. amid eternal hell-fire. Popular belief has the Devil residing
in Hell. a primitive awareness
they derive from the Same entity itself. that is. Thus consciousness is a
mechanism for preserving Forms by means of a continuous
reiteration of images in memory. with each man –
. But they could also see the dark place – the source
of the Light – where for them the Devil resides. Mystics who
could look into the Soul could see Heaven there – the lit
reflection of this earth as it impresses upon the Will through
are drawn to organise knowledge as a
kind of final Picture of the World. but more like a fractal
attractor. integrity. The irrationality of this
As said. and – like the Same in relation to the
Other – it seeks always to withdraw in order to escape this
may seem a benign influence. which can even lead to what will appear to be
motiveless suicide. at first a focus for the inception of the physical body
in the womb. The Ego finds its integrity under
pressure in the Soul. If the
World can be fully described then it will be completed and
the Ego will be set free again.and later woman – centred on a specific Ego throughout his
or her repeated incarnations. then providing an orientation to the Life body. Intellectuals. in the rarely spoken belief
that such a vision is the purpose of human existence. but the effect has been to
introduce quite disruptive forces into human life over the last
three thousand years. This desire to withdraw is present as a
kind of glamour in the Soul. a longing that appears to some as
a pathway. its agony
the Light of the World there. those humans who perceive
the Forms in the Soul.
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. This means that the
distinguishing feature of the Ego’s influence upon individual
is concerned almost entirely with wholeness. the Ego suffers greatly in the Soul.
Thus the Ego is a passive entity that is effective
through what it is essentially. not least because it has set the Ego
itself at odds with other powerful forces that govern human
life. that is. The Ego is not a kind of
template or destiny for the individual.
the situation can be even more
Mystics can also be influenced by the glamour. is identified with the
longing of the Ego for restored integrity. from which it is separated.impulse is seen in the extent to which dogmas and ideologies
are at variance with lived experience. So. What
happens is that the longing of the male element for its Sophic
This accounts for the woman’s preoccupation with
appearance. The Woman is not conscious of doing
this. the woman acts to keep it out of the
Wisdom she bears. for because her Wisdom is complete she treats
the world as though it too is complete and so only in need of
maintenance. The main reason for the separation of the sexes
was that the Ego could never enter the Sophic knowledge that
the Primordial Man possessed. 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. such that the Ego
now stands in the place of the male element. which engenders the initial conviction that there is
a transcendent salvation available to the individual.
For women. though
here the situation is compounded by the presence of the Self
formation. so that the
search for the Sophic partner is abandoned. who deals with a
. 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. It also accounts for the apparent strength of the
woman’s will – in the modern sense of determination and
persistence – compared with the man. while the Ego reflection is present in the woman
as well as in the man.
Unfortunately. preferring instead the intimacy of the
tangible immersion in the Will. Prior to reflection into their human hosts. where flexibility of
purpose is necessary. the
Egos existed in such a way that there was absolutely no
distinction between them. 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.
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. which leads to major conflicts as
these Ego-rages are vented beyond the boundaries of the
State or the Faith. seeking always to extirpate
the other person in order to annihilate the Ego that person
bears. taught to them by Lucifer. In
these situations human beings will behave with ruthless
determination against each other.
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. these encounters
are incomprehensible to the Egos and the response of each
Ego is the immediate and complete rejection of other Egos. the Egos still
react against each other. will modify
. so that all the Egos could occupy
the same “place”. they
become aware of each other through the contact of one
human being with another.reality always under construction. But with the advent of the Egos. This has been
done in both religious and secular modes as monotheism and
imperialism. Nonetheless. Only a sustained effort by mankind to learn
the lesson about trust. dead
reflection of reality.
the disruption it causes – detailed in part
above – can have far-reaching effects. both for the teenagers
themselves and the adults who may have to support them.this behaviour. It has to be appreciated
that while the Ego itself is a passive entity in relation to the
individual it enters. an essential precondition for the full
incarnation of the Ego. to the extent
that the Ego has not yet fully incarnated.
person’s whole life path can change in a moment. so that men will slough off the physical body and
all that pertains to it: the Will. which.
each lasting about seven years. have repercussions
into adulthood. much to
the distress of parents and friends. again as part of the technological
advances. a task that is made easier by the Ego’s reluctance
to suffer this world. the sensorium and its
associated consciousness. the individual experience of the
Ego reflection beyond the initial event at around eighteen
years of age can still be quite strange. The sexes will be reunited within the
next millennia. 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. there is evidence that adults are
subject to a number of stages of further Ego development. We must resist the Ego-reactions with
fortitude and train ourselves to relate to others with
dispassion. In fact. which will
render the Wisdom the woman bears redundant.
But for the present.
Life as such will die out. thus
removing one of the main reasons for the sexual division.
And all this is undertaken over millennia of human
pain and incomprehension without any guarantee whatsoever
that a fruitful conclusion will be reached. subject to the
contingency of not alone this world.
Soul and Ego being – while yet radically divided in himself
or herself – is always a uncertain affair.
. both the Egos and all the
accoutrements we still need in order to realise ourselves. We are at root the
Egos we find so strange. but of the whole
universe. Life.The whole process involved in constituting the
individual man or woman as a congeries of physical.
DESIRE AND BEAUTY – THE EGO AND THE OTHER
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
truth hardly needs a decoration.
John Keats wrote that “Beauty is truth”. we always respond to the aura of
beauty in this way.
The experience of beauty is very different. we nonetheless never lose our fascination with the
beautiful – that is. makes no
Thus a desire is accompanied by a knowledge of what will
constitute its satisfaction. an equation
that became one of the central tenets of conservative
aesthetics. but has its origin in
some past condition or memory. Beauty does
not excite desire: it arouses our curiosity. It
is a utopian experience of full satisfaction. does desire
have its origin in beauty?
Consider the first effect of desire. This implies that desire arises not
in the object that excites it into being. He also wrote that “truth is Beauty”. to the extent that we cannot access this
. our curiosity is never dimmed through
repeated disappointment. There is a projection
where the desire is “completed” in the object of that desire. a much more
problematical assertion. Only secondarily do we take notice of the
entity that is bearing beauty. No matter in what
form it appears to us. Equating truth with beauty.
But allow Keats’s poetic intuition some validity – that
Beauty represents in some way a content other than itself –
and it can be argued. While truth might add a needed content to beauty. complete in itself. however.Does beauty excite desire? Put otherwise. And while our curiosity is never
that Beauty could be said to stand in the place of a
secret. Our feelings
. each person
has two streams of memories of past lives. It is in some
ways a very strange and daunting stream. There are the
memories of past incarnations. the tendency is
to balance the good against the bad. then beauty
could be said to have an end in some coming event.
To call this line of memories the Mother Stream is to
indicate only its nexus in the incarnated lives. which can vary in number
according to the circumstances of the individual. but to
the extent that incarnated life is subject to accident. if desire has an origin in a past event. even though the
water-drops indicate that it is the same experience that is
repeated over and over. Viewed as Karma or Necessity.content. This is the Mother Stream and it
contains the experience the individual has had of all the
mothers who bore his or her incarnations. 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. a blade of grass. If there
can be too much badness in a life. Incarnations
chiefly serve the development of mankind as a whole. so a
mechanism of compensation operates throughout all human
So. All existent entities strive at all times for balance. so also can there be too
much goodness. say.
The second stream appears in memory as a row of
water-drops aligned along.
Though most are not conscious of them.
for the mothers who bear us so utterly transcend the ordinary
human-ness of these women that they need to be deified. of joy
turned to a bitter disappointment. 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
Only as the Mater Dei can the centrality of the experience be
grasped. But once
It is almost impossible to trace back from the
phenomenon of desire to the event that engendered it. The relation
between this Ego and the new life it makes possible is not
essential – any Ego can inaugurate any new life. experienced over and over
again. the actual event thus celebrated lies hidden
deep in our individual being. a man and a woman joined in sexual congress both
echoes that original split and seems to reverse it.
What draws the Ego to a possible conception? The Ego
has no memory. Deny desire and what is to be seen? An instant
receding at a heartbreaking rate – a moment of contact. One such experience was
the splitting of the Primary Man into the two sexes. Thus the
. There is
the possibility of a conception.
A man and woman engage in sexual congress. it is the Ego. the core identity – that which distinguishes one
human from another – is of the Ego. the Ego is bound completely to that new
life. For the
Ego. In fact. Even so. but unless an Ego is present
the inception of the new life is impossible. to appear only in the magic of
desire – that seemingly eternal flow of want that drives
mankind on and on for millennia. And while the genetic inheritance is solely from the
parents. nor has it any motivation.
Ego focuses on the conception of a new life as though it is the
restoration of the original unitary man. where the failure of the humans is hidden in the
exhaustion of their desire. thus making possible the growth of a new human
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 no accident that the Mother is
associated with the bitter sea and its dark silent depths.
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. But for the Ego there is no such apparent relief. 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. thus in Beauty we are
presented also with the unknowable.
Once it has taken the fertilized egg into its integrity. the Primary Man.
But the Other is unknowable. no
accident that the Mother’s primary function is one of
consolation. Why then do we not
despair of beauty as we do of desire? Not alone does beauty
. The parallel then is obvious – we
respond to beauty in the same way that that the Same
responds to the Other. until at the later stage of
incarnation – as the Ego becomes directly subject to
existential accident – when this bond can be severed in order
to preserve the Ego’s integrity. momentary satiation a veil over a
The contrast between the experience of the human
couple acting out their desire for union and the Ego’s anguish
is very real. it is tied
to that life and its fortune.
that we could never be anything less than
whole. It is not a form. It is
impossible to say what beauty is. Thus
beauty is real. But beauty is
not mystical. Examine your experience of Beauty
and you find that where desire offers the prospect of
reintegration only to disappoint us. be recognised that a distinction
must be made between Beauty and its effect upon us. it is a very real phenomenon with real a effect
on us. For
instance. beauty grants a feeling of
wholeness that comes like a revelation of an abiding
condition. There are reasons
to see this feeling as an expression of the Ego itself. the
recognition itself the guarantee of our certitude.
we know that it is not a mere projection from some condition
This is a very abstract experience and – without an
objective correlative – purely a subjective one. If we possessed Beauty. we have no image of Beauty. the world of
the incarnated abandoned – perhaps with relief. in the
sense that the feeling that arises in us – of abiding wholeness
– may not have its source in Beauty itself. Yet we know instantly when we are in its presence. the external world
would not exist for us – we would be oblivious of our
incarnate existence. however. living and dying like blind animals.
It is at this point that mysticism could take over. It should. yet we can only know it through its unique
effect upon us. therefore we can
. And if we
cannot pinpoint its locus or modality in the external world. many find beauty the only source of
happiness in their lives. colour or
mood.not disappoint us. In the presence of beauty we feel that we were
never divided. losing
us in ecstasy before Beauty as the Unknowable.
More can be
inferred here. that anything is added to the Same
through its experience of the Other. If Beauty is not being witnessed at the level of
the Will or Soul. the Ego does
have a positive response to Beauty. it may be that the Ego experiences Beauty
as an intelligible. that
where learning is a necessary process in a realm of accident. which indicates
that we do not witness to it in the Will either. the
Ego gains a knowledge that is not available to the Same. 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. the Ego learns through its involvement with Beauty. This
may seem a small thing in terms of incarnate experience. Again. However. Beauty.
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. There is no indication that the Same
has a specific response to the Other beyond an open
expectancy – that is.
Again. it can be said that through Beauty
the Other may be able to communicate with the Same by way
of the Ego.understand that we do not witness to Beauty in the Soul. despite
the apparent threats to its integrity. what is being communicated may seem a
slight matter – that the Ego abides despite all its tribulations –
. This implies that the Ego relates to Beauty
in a way analogical to how the Same relates to the Other as
something intelligible. For a start. we do not react reflexively to Beauty.
but at the level of the Ego it is a phenomenon that has deep
implications. its wholeness will abide in
Thus it is that through its experience of Beauty.
is whole and undivided at all times.
. also transcends
the Same. However.
which is an interface that arises from the Other’s contact with
the Same. One of the most important functions of the Soul is
the presentation of the forms that define the Will’s activity. which we cannot do. In
other words. and it is this
completeness that is conveyed to the Ego. It is a real knowledge. given that the Soul is the only relation
between the Other and the Same. There is an objectivity here that utterly
transcends the Ego. it might be possible to extent our
understanding by searching for the medium whereby Beauty
is presented to us. But we have seen that Beauty has no presence in
the Soul. too. too. The obvious candidate here is the Soul.but this is a truth not available to the Ego of itself.
that Beauty permeates our whole reality at all times. Beauty is the process of informing that occurs
continuously throughout the physical universe. and more significantly. But
Beauty could be conveyed by the formal activity itself. that assures the
Ego that it.
we could clearly describe Beauty. there must be some element
in the operation of the Soul that could bear Beauty to us.
Can more be understand about how the Other achieves
this communication? Given that Beauty contains no content
that we can discern. and it is available freely
from the Other. And
so there is. It
is obvious that Beauty is not just an aspect of form – if it was.
One implications of this conclusion is that – as many
have asserted as though in ecstasy – everything is beautiful. that could
not be available to it. Thus
there is a wholeness to Beauty.
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. And as in the case
of any initial encounter. it has been shown here that it is also a
disclosure of great value. This may seem a relatively trivial
conclusion to reach after such an extensive enquiry.So it can be said that – at this stage of the cosmic
process. it is
quite obvious that Beauty is an essential component of our
reality. And contrary to the belief that
beauty is a mere epiphenomenon of a positive reality. how universal is
the hunger for it. at least – that the integrity of the Other assures the
Same of its own integrity. and the enormous efforts we make to
enhance our experience of Beauty.
13 July 2013
. So it could be said that Beauty conveys. but
trust. while most people
regard Beauty as a gift. But
consider how central Beauty is to our lives. it is essential to create a bond of
trust. More. not truth.
Motives are always open to question. and should
perhaps be left open to question.
The hardest part of opening to experience lies in the act
of opening itself. This is because it involves a process of
purification. You need not seek truth: it awaits always your
. then it becomes possible to
learn directly from experience by permitting successive
experiences to inform us to the fullest extent. retaining the clearest possible imprint
of it uncontaminated by opinion. but permission.
Thus interpretation of personal experience can be
faulty – most times it is – nonetheless the memory of the
original experience can. be minimal in your
approach. There is no other foundation for discovering
the truth. What is
required of you is openness. Personal
experience shapes us and prepares us for other experiences. You can start this process of purification where
and when you like. the true secret of the
process. with a little care. be retained and
tested again and again by means of other interpretations. though it is best done simply by deciding
explicitly to undertake the process. vulnerability in the real sense –
despite the fact that our judgement of this experience can also
be unreliable. of least expectation. It is
the experience that counts. If
we open to experience.
This last point is important. using the least effort. Bear in mind a few
pointers: spare yourself for the truth. The ultimate test of any
claim made by others must be our own personal experience. not our opinions of it.
11 May 2005
.invitation. That is what purification is: being able to grant
permission to truth.
that what the Ego illuminates has a fuzzy shifting quality. a fact that led Plato to believe that there was such a
thing as an ideal Form available to the intellect.
What happens in the phenomenal world is that while
the ideal form is streamed continuously down – every entity
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. It is this formative activity of
the Other that constitutes the background “screen” of the
Soul. It is because of this that forms can appear in the
Soul. The Ego
projection into the Soul “interrupts” the formative “beam”. the Other’s formative effect that defines the Will’s
activity to produce a given form will bear that form in all its
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”.
Likewise. While the
reflection of the world below resides in the Soul.APPENDIX 1:
THE EGO AND THE SOUL
While it appeared at first that the Soul was a mere
epiphenomenon of the interaction of the Same and the Other
– and incidentally a useful mirror for our reality – it is the
case that the Soul in fact is a concomitant of the Other’s
formative effect on that reality. It
is here that Plato and Aristotle find their philosophies:
Platonic Form and Aristotelian process.
Consider the Other’s formative effect in this way: a
beam of light that creates a blue surface will itself be blue. the formpower element is simply registered as it passes through the
very contiguity will act to deform them both from the perfect. humans included. Our
phenomenal world in informed in all its parts by perfection. Does the Ego
perceive Beauty in the reflected World of Form? No. The reflection of
the phenomenal world in the World of Form is real to the
extent of the accuracy of the sense data. but that
universe would be a set of crystalline archetypes inimical to
all life.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. Only in a static
universe could forms appear in their perfection. For example: two
adjacent trees will be streamed down in ideal form. The
Ego must perceive Beauty in the formative-power itself.
because its experience of Beauty is in effect the experience of
the ideal. The reflection of the
phenomenal world that in part constitutes the World of Form
already contains a distortion of the ideal forms. the perfect – which for the Ego is the experience of
. This World of Form is not
real. so that the
distortion that occurs in the Wold of Form in the Soul is in
effect a second distortion of the ideal forms.
This is true for all formed entities. 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. in fact it is doubly false.
but the processes of nature – which generate continuous
change – have the effect of warping this perfection in often
However. there is one exception.
It is the projection of the Ego into the Soul that creates
the World of Form for mankind.
3 September 2014
.Wholeness – and this could come only from a direct
encounter with the Same’s formative-power itself.
. or pathological.APPENDIX 2:
THE EGO AND THE HUMAN BEING
While the Ego is the “attractor” about which an
individual human is brought into being. say the noun “horse”. it is the case that each
individual uses the word “I” in a unique sense. No doubt you are very sure of what you mean
by this word. More. And
while you are very sure of what you know – that you are you
– the actual experience of this knowing is very peculiar. it
nonetheless constitutes the core of our self-identity. confident that each shares
both meaning and definition. This
content – as a meaning or a reference – can be grasped.
where the individual treats the Ego as a threat. it plays no direct part
in that individual’s life thereafter. Now consider the content of
the noun “I”. and can
define yourself in great detail.
The only person who knows who you are is you. while everyone can agree
on the use of the word “horse”. In most cases the relation is delusional. each knowing
only one “I”. Consider
a noun as possessing a content. 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”.
The source of these conditions lies in the fact that. possess an accurate image of yourself. even
though this grasping is often very fuzzy. Yet. Any relation between the
individual and its Ego is initiated and maintained by the
individual. where the
Ego is regarded as some kind of saviour.
while the Ego is unknowable to us as a phenomenon. 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”.
another way to
approach the experience is to conceive the “I” as an infinite
sphere with its centre everywhere. We
are hindered in our experiences here by our instinctive need
for situation. think. thus that it is a
cohesive – perhaps even coherent – entity. each instance begins with a movement from that infinite
sphere with its centre everywhere. And if you
were at the centre of the sphere. The curious fact here is
that if you were to take the time to trace back to that
instant you experienced this sense of abandonment you
would find yourself at the centre of that sphere. you would find yourself either lost in that sphere
or sited in the centre of that sphere. And yet it is
. Immanuel Kant’s
description of the Sublime is a very good description of our
experience of the “I”: the Sublime is experienced as infinite
and yet we are convinced of its unity. we can glean some insight into its
nature. incarnated in
a solid reality that is place itself. Even so. insubstantial. But nonetheless we are
experiencing the Ego itself: how we veer about in its presence
indicates that. fathomless this melting away
becomes. Simply put. you know that you are still you. It also has what
we would call extension. for context. the Ego is of an altogether
different nature. And this experience
of melting away is also very peculiar.
Is this our experience of the Ego? Well.
no doubt in a reality utterly different from ours.are certain that you are you. that is.
Is this our experience of the Ego? Obviously not. extended. Thus when you act. We know that it has a centred-ness. it has a presence somewhere. yet at the same time that “you”
seems to melt away upon closer scrutiny. because no matter how
vague. And if you were lost. you would immediately
experience yourself lost in infinity. We are rooted beings.
Our fundamental response to the Ego. Sometimes we react
coolly and respond appropriately.connected to us – which means that its reality has some kind
of continuity with ours. it is important now to examine
how we humans react to the disconcerting presence of the
Ego in our lives.
However. Loyalty stands at the edge of the abyss of treachery. The
declaration of love is undermined by the temptation to betray
instance. 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. 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
will only rarely become apparent.
Beside every angel stands a devil. This is how the Ego affects
. this knowledge can be
used to gain some understanding of the Ego’s destiny.
This may seems a very paltry body of knowledge. it appears we are
looking for the cause of the distraction. What determines our response
here is how we find ourselves disposed towards the Ego at
that instant. described above.
Another aspect of our relation to the Ego is this: an
avowal immediately prompts the disavowal. feel fear or even panic. but
as will be seen in the next Appendix. other times feel we cannot
focus. The conviction
of faith bears with it always the falling away to doubt. in the meantime. In fact.
Any situation that distracts us suddenly and sharply. and then only in such
extreme circumstances that it will easily be misconceived. More generally. Obviously. will generate immediately the feeling that we are
looking one way then another.
mass migrations. Under the influence of the Ego.
The rise of communal living – civilization – was the
most significant result of the projection of the Ego into the
whereas in fact they were alienated reflections of an alienated
. This hollow within man
needed to be filled. Within the dialectic of centre and dispersion. Before the advent of the Ego.
The drive to construct the centre – this is what
civilisation is – makes enormous demands upon humanity. the Will was drawn
continuously towards an unbalanced state. The Will “hardened” and the human being as a
consequence was “hollowed out”.us: always the oscillation between centre and nowhere. where the reflex
was damped in order to sustain activity at the expense of reactivity.
the Will operated within a closed reflex of action and
between here and everywhere else. To be free is to be without constraint or
stimulus. thus came about the intellect with its
humanity chose the centre. And yet: the dialectic is present nonetheless. The lure of freedom never loses its glamour. a null state that would at once induce a loss of
consciousness. where man was an integral part of the phenomenal
even though its condition is little different from what we
understand of death. so that his world came to
be purely objective – called reality.
This can be seen in the devastation caused by wars. the social turmoil of ambition and
This is seen most clearly in the distortions introduced into the
operation of the human Will. The danger then arose that some individuals would
come to regard these images as more true than reality. Almost every action by almost
every human being in history has been to maintain this option
for the centre.
This situation has not arisen out of any requirement of
human life. the Ego
does not serve us. a hall of mirrors where anything can be
made to appear true. Nor. despite this. civilization and ambition –
have arisen solely from the projection of the Ego into the
Soul. The features that distinguish human being from
other forms of life – intellect.world of pure activity. It 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.
20 September 2014
. do we serve the Ego. it seems. it does not appear as though
human destiny is the objective of the Ego. that is. And therein lies all the madness of
the Ego is capable of recognising all perfections.
At the same time. the
formative emanation of the Other. It is clear that for
Plato the Form was an image: that the Ideal chair. in perceiving its own
perfection. the Ego – and therefore we too –
perceive the closest to the ideal Form in the images of
flowers. resembled what we know as chairs. In this way. the formative emanation of the Other
coincides with the phenomenal world as captured in the
individual’s sense data. for
In the Soul. basic and without distinction. Here. too. Incidentally. It is the
Ego’s capacity to perceive perfection that gives us our
pictures of this world. what
we see by the grace of the Ego is not true. the World of Form is not real. albeit distorted from true by the vagaries of
Plato’s World of Form would resemble a frozen image of our
world with each Form a representation of the full
. Thus we ourselves witness to
perfection. the Ego’s projection into the
Soul creates the World of Form. the products of our senses are only that – a
measure of difference from the previous sensations. as sort of
archetypal chair. as
detailed before.APPENDIX 3:
THE EGO AND THE WORLD OF FORM
The Ego perceives its own perfection in Beauty. 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. In other words. Thus.
consider the Ego’s experience of its own
In order to accomplish the incarnation of the Ego in the
Soul. The point is. it has yet to incarnate
in the Soul. There
is a disjunct here. Thus the Ego is severely limited in its relation
both to the Soul and the phenomenal world. One of the main features of the union is that
the Sophic element loses all of its knowledge of “Heaven”. 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. its memories of the Primal Man.development of every kind – species – of object that can exist
Could this be true as well of the Ego’s experience of
perfection? Would it too appear as a frozen collection of
objects? Well. one for every species of oak. no verbs or adjectives. but it does not perceive perfection directly. the Ego can recognise
perfection. In a way.
So what are we to understand here? Are we concerned
with the Ego’s experience of itself. except that
this dictionary would list nouns only. the Ego does not perceive its own
perfection directly. What happens is that the Ego perceives in
Beauty a wholeness which echoes in some way the Ego’s
own perfection. who existed before
. 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. for
instance. of perfection.
Another element to be considered is this: the Ego is
present in the Soul only as a projection. There would be perfect images of full grown oaks. or of our
mundane world? Obviously. this World of
Form would resemble an illustrated dictionary.
would be united with the Sophic entity. a language – that is. we would
have a tableau composed of a relatively stable background
and an ever-changing foreground of life’s teeming variety. each instant of the Ego’s experience a kind of page
.the division of the sexes. changing
kaleidoscope of the phenomenal world was a kind of
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 ability unique to him to learn
from experience. Stone. a
form of communication? What if the dancing. mountains. that could store and learn from that succession of
So what would we have then? There would be the flow
of events in this world overlaid by the emanated forms. symbols. In
fact. whole continents would change only
slowly. In other words. Given that the most outstanding
capacity in the Male entity. 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. it would be very similar to the modern experience of the
cinema or video. it can be seen how this new
Man would complement the Ego’s unique capacity to
recognise and thus perceive perfection. Trees would change more quickly. now
simply a capacity to remember. though less
quickly than most other life forms. These
forms would be distorted in different ways and at different
rates. is that only meant to
provide the props for this video?
What if the forms that emanate to create our reality
were some kind of alphabet. composed of the incarnated Ego and this new
We would read and
come to understand the perfection.
that is. Would the beings that we are to become then
be part of an attempt to read this message. we human beings become more than
just blind vehicles in an enterprise utterly beyond our
comprehension. until what is our
phenomenal world of accident was replaced by the direct
perception of perfection.of that message. We would become the intelligence of an Ego
conceived as a wholly new sensorium.
22 September 2014
. with the Same. the Other’s communication with us. transforming our reality
even as we comprehended its meaning. to learn the
language and memorise the “text”?
In this situation.
we can ask how we
experience human inventions – considered as Forms distinct
from “natural” Forms. which would thus render the
Perfect imperfect. For instance. but
it will leave us with the concept only. 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. But it is difficult to experience the
Perfect. 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. and word for. We can also seek the root of the
. even the very limited knowledge presented here?
There are two ways to approach this question. How then is any knowledge of the Perfect
possible. It is a worthwhile argument that can be sustained. even though the Ego can only
know the Perfect by means of an imperfect perception of its
own perfection. Any experience of the Perfect would necessarily
create a relation to the Perfect.
How do we situate such an enquiry? We can make a
number of distinctions.Appendix 4:
On the Perfect
It is not difficult to define the Perfect: the Perfect is
that which self-subsists.
Consider now how we have experience of the Perfect
in some way through the Ego. this time by means of our unique capacity to learn
the Perfect only because we already have access to the
Perfect. Perhaps by interrogating the Ego’s experience we
might be able to rise towards a better experience of the
Perfect. There is
the argument that we can have the concept of.
As will be seen.utopian dreams of our societies.
computers. Now notice
the distinction between the toys of boys and those of girls. they are in essence our
response to the universal Forms we have invented.
How do these invented Forms appear to us? The
answer is obvious: as toys. having to do almost
entirely with the little girl’s coming role as mother and homemaker. given the special destiny of humanity. through the moral
to the material. And
considering how ubiquitous computers are now. What significance is there in this fact? Obviously. 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. This is to be
often to the point of breaking – what we must learn from this
The latter abide through the generations. guns. how they are tested exhaustively.
The contrast with the toys that boys play with is clear. rocket ships. from God
to the Good to consumer goods and beyond. trains. noting especially how these
dreams have a cultural weight that changes over time as our
cultural values change.
children no longer “grow up” in this context. Consider the amount of work
children do with their toys. from the religious. bow and arrows. As an aside. we can
understand that for the future our world will be controlled by
. 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. cars. absorbed directly into our Wills long before we learn
how to use the real devices these toys represent.
how these toys follow closely technological developments:
with specific initiation
rites to carry the boy over into manhood. already control much of the world of
things: in time they will control all of it.
considered as machines. In other
words – and this is significant – the Form of the car will not
appear in its purity. 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. Incidentally. deeply conservative and childishly
credulous. only in the hunter/warrior clans did
any form of Will formation survive. Thus each model of the car is imperfect
with reference to the Form.humans who are no more than undeveloped children. 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.
. when the “real”
world will be frozen as one gigantic machine.
To return to the question of the Perfect and human
invention. 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.
which implies that the Perfect may play no part in the child’s
absorption of the Form. These rites were a
protection against a demonic blood guilt. The situation
would then resemble the social organisation of the great
agrarian civilizations. We will
examine the Form of the motor car. Computers. much as ordination
rites in sacramental religions protect the priesthood from the
negative forces that surround their sacrificial rituals. 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. And yet this suffices for the child.
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.This must be possible. what is manufactured will be different
models for a variety of purposes. we can once again understand that each
already possesses knowledge of that Form in its perfection. or the computer is a
. even those he has never seen before. otherwise the boy would grow up with
limited knowledge of the car’s Form. Even so. it will be the responsibility of the
manufacturers to decide how best to produce the machine for
practical use. 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. the
manufacturer of the machine. 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. which obviously does
not happen – the boy becomes capable of recognising every
instance of the car Form. It is as though the Idea
expressed in an invention is at once grasped by all almost
from the inception of that Idea.
This is a curious situation. such that the motor car is a (horsedrawn) wagon with an engine. all of which will therefore
be imperfect renditions of the Perfect Form. witnessed especially with the introduction of
mechanised transport and the computer.
Now the question arises: where is the source of this
Form of the motor car? Is it with the inventor.
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. 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. even if they had never seen it
before. we can never actually
encounter them. To attempt to do so
would be to introduce a determinism that would confound the
whole drama of the encounter of the Same and the Other. people very quickly could identify every
manifestation of its Form. aeroplanes and motor cars. Thus we are left in the
position that although we can act as though we know the
This may seem to have been a futile exercise. Development can be readily admitted. and as such are new
Forms. What then do human inventions have in
. But this misses the point: the motor
car and the computer are different. both natural and invented. and not delve deeper than this? That might be so:
we grasp “natural” Forms in precisely the same way.: human inventions
may not have Forms.
So. Once the motor car came
into existence. exactly as we do
that one valuable insight has been gained. but the new
device or machine is new. and it is the capacity of human
beings to recognise the universality of this new device or
machine that is of concern here. can we press further into this mystery? Can we
only recognise that we can grasp universal Forms as if by
by its deity.
But they could nonetheless register the species-kind of every
object in their world.
but are universalised by reference to function. what is now the sense
of taste could register all animal life. which appeared to them as deities of
each species. 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. from
. as it were. Again. What is now limited as the
sense of touch was capable of registering the species-kinds of
all plant life. With
no abstractive consciousness to conceptualise sense
experience. And it
was by means of what is now the sense of smell that all
minerals and rock could be registered. It was by means
of discovering a function for many natural entities that
permitted man to abstract those entities from nature.
Human inventions do not have a formative element. each sense was autonomous and operated across
a much wider range than now. again by identifying
individual animals by means of their species deity. But if
the phenomenon of function is examined. What is now the sense of sight
noted changes in what would later be called light and
shadow. with hearing operating
as a balancing mechanism by sensing the shifting location of
a single continuous tone. it can be seen that
all human activity comes under its heading. Human senses had a different nature then. but which then appeared as continually shifting
waves of attraction and repulsion. The senses of hearing
and sight were still rudimentary then. The theory of magical
correspondences is a survivor of that age. with the species identity of individual plants
signed. Even so.
The situation of plant life.their species deities.
however. no matter how traduced their natures are.
their species at the disposal of mankind. And while
animal life took on a secondary role in relation to early
humans as conduits of superhuman powers. plant life has retained its original nature. Thus. except that they will never incarnate in their
species. nor even reflect into them. we are in the process of
abstracting animals from nature. the species-deities are in service to the human Egos. Thus the abstraction of
species to human functions is of no significance to the
instance. is interesting. with the carbon of animal
life preparing the way in turn for human life. An example would be metals. in effect reducing their
totemistic import to a foodstuff. plant life
continued to function as before. To the extent that
function becomes evident in human practice only after the
. has a nature that utterly transcends human use of it. Each level of life had the primary
function of preparing Earth for the arrival of the next level. except that its products now
provided food for both human and animals. moreover. Iron.
a nature. while the
minerals and animals have been abstracted to serve human
Plant life prepared for animal life by creating the first rock
stratum as a platform for that life. and that they have the same impersonal
relation to their respective species as individual Egos have to
human beings. This fact.
however. Presently. many times more powerful than mere
hardness or conductivity. In a
sense. is of no importance to human destiny and it will be
simply bypassed once the Ego incarnates in man.
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
increase our destructive power and vastly extend our
knowledge of nature itself. They abstract from nature: not control of
nature but a parallel mode of being. a
dynamic that is not evident in the more static nature of the
intellect. happiness. But function points to envisaged ends rather
than merely natural processes. given what is known about the Ego. But we are not. or pleasure. So
what is the purpose of invention? Ask what it is that our
inventions do. sooner
or later.reflection of the Ego in humans.
Examine then the role of inventions in human life. be it wealth. How much happiness does it take to make death
It can be assumed that if human beings shared one
ultimate value. They have also greatly increased
our wealth. Our abstractive sciences
. So inventions may help us achieve the utopian
dream of happiness for all. hearing and mobility. it does not explain the
sense of purpose that is the chief characteristic of function. But to what extent does function itself
derive from the Ego?
The abstractive element in function parallels the
abstractive element in the intellect. Yet we all die sometime. it evidently must serve the
destiny of the Ego.
What purpose do our inventions serve? They augment human
powers: extend the range of sight. it would
seem that the static intellect is more characteristic of it than
teleological function. happy or pleased by now. though stimulated by our encounter
with the Ego. In fact. which indicates that there must
be a capacity in human beings themselves that rises above the
natural. we would
all be wealthy. But while this indicates a
common origin in the Ego reflection. This implies that function may well be
purely human in origin.
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
he is filled
with an abstract effulgence.
26 January 2015
. he knows it is only a reflection in the Sophic part of him. creating at the same time in the New Man a reflection
of the Same’s own perfection. He knows that he can do no more than remain in
contemplation of the Beauty. In this
way. That is his destiny: to hold a
mirror up to the Beauty that is experienced by his Ego. This is what is communicated:
the Perfect speaks to the Perfect to relate the only matter that
could concern them: their perfection. And the New Man knows that this
experience is not real.a hunger to fill this emptiness. the Perfect can thus be reflected in
imperfection in such a way that the Perfect can be transmitted
as a meaning to another. a sense of warmth that is not
simply a matter of heat but instead one of sustenance. of
being sustained. 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
In this way does the Other speak to the Same. Put otherwise. that he is not actually being sustained.
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
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. though it might well have. Beauty is made intelligible and so can be communicated
because he knows that the meaning of Beauty is not intended
This can be characterised by saying that the woman’s
control of the Will.
Here I wish to indicate something of the source of this ability
and its effect on the women. This may appear to be a
merely passive role. and of the encounter with the Ego. of
. thus creating an arena that allows the
man to work out part of his destiny. as the Sophic entity. I
have seen elsewhere that this is not the case.
Generally. as her Heaven. has the allembracing capacity to act as the man’s counterbalance to the
Ego. In a number of
my novels the role of women as crucial actors in this spiritual
process is apparent.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. This
containment is the ability to accept and hold dynamics or
experiences that would overwhelm or delude the man. In the
novels listed above are examples of the main transformations
undergone by the man: the experiences of Grace. SOLOMON’S DREAM and
above all in RESTORATION. However. but reflection shows that the woman
must have a power of “containment” very great indeed. the woman.
However. In LUPITA. the main female
characters performs quite significant roles in the
transformation of male characters. permits her act as a kind
of mirror for the man. the means whereby these women can
exercise the faculty they obviously possess is not – and could
not be made – manifest in what are purely creative works. for instance.
. compensatory compulsions. Any attempt to
woman will be rewarded. Most men will
fail to understand that the woman is condemned – in a way
unknown to him – to the material.It is important to note here that no magical or special
spiritual powers are involved in this process. as to the
man. To her. these experiences will present themselves in the course
of very ordinary circumstances if the processes that they are
involved in are carried through properly. as depression. she experiences an equally
fugitive sense of loss as the result of the success of a process. 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. From the man’s
viewpoint. which is of course the union with the Male entity – the
Sacred Marriage – that is the immediate object of the whole
spiritual endeavour. improve or accelerate a process will surely lead to
failure. But it is a very peculiar
reward. the woman especially can be profoundly
affected by such a failure. But insofar as she gains
materially she has the growing sense of what is really lacking
in her. if the process is a success. While this failure might well express itself in
ordinary ways too. While the woman experiences a subtle reluctance in
the course of a failing 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.
And yet she will get what she wants.
On the other hand.
or simple irritability. this situation is replete with irony and he may well
chide the woman for her materialistic outlook.
fully present to her as her
partner. 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.
entreaty. will bind
him in as many ways as she can. though it will often be worked through amid a welter
of other needs and demands. And
yet. They may well succeed. Always she will
have this sense of the man: that even as she engages with him
in these mighty struggles. Many
women will react by trying to attach the man to her.
There is an aspect here of the man that few women can
More. yet the man will always
elude her.The cooperation entailed in these processes could be
regarded as the true relation between incarnated men and
women. and yet she will feel that withdrawal in him. It will also contain a unique sadness: always the sense
that what is possible – that will eventually be realised –
cannot now be present. It is
the subject of most art. Because the woman abides in her Heaven. blackmail. she feels the man going away from
her towards something she simply cannot comprehend. 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. The
man could be standing before her. It is the cruelty of human love that so
much is perceived that cannot be made real right now. she
believes that the man also abides with her. while the woman suffers her sense of fugitive
loss. the man will seem to her to draw away. And of
course she has no inkling of what that goal is – even though
. She also believes
that the spiritual processes she engages in with the man
operate on her behalf too. through wiles.
They have to be: there is nothing else for her in this
14 February 2015
. 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 other
words.her sense of loss is the obverse of the man’s striving.
the Sacred Marriage.
except that the woman – the Sophic entity – cannot achieve
it. From this point on. the woman also wants what the man is striving for.
The end of the woman’s relationship with the man
occurs when he finally makes contact with the Sophic entity
within himself. on through to the culmination. the woman – any woman
– can no longer help him: the process now continues between
the man and his Sophic part.
In fact. In an obvious way. which distorts
our fundamental nature or destiny through a host of
temptations. For these peoples
incarnation is more like taking up a job of work than anything
else. Our relations with them will be the
obverse of those on earth. In the afterworld
we are not subject to accident. as though we are suffering for the pain
we inflicted on them. This happens because of the reflexivity
. the thereafter
will appear little different to us from incarnate existence. as it were. illusions. it is not so simple. you simply
sign out and go home again.”
It was and is among traditional societies a common
belief that the dead remain among us. we must continue to endure the results of our
actions in this life. we will associate with those we
knew in incarnate life. And what is this home like?
Seen from the incarnated existence it would appear as an
aristocratic idyll. It will seem as though those we
harmed now harm us. delusions and regrets. and plain mistakes. Whether it is great evil or simple
stupidity. For one thing. a life of pure leisure.
Of course. the impulse to
idleness is a very exact memory of life before death.
But there is one very great difference.Endnote 2:
On Death and Thereafter
Ask the question: Where do we go after death?
The answer is: “We do not go anywhere. While we plunge on with our
errors. all of which we
take with us after death.
incarnation immerses us in a realm of accident. there is the possibility of
counterbalancing these actions through our encounters with
others. Seen from this perspective. so that at the end of your shift.
Most humans have already undergone many incarnations and
have been subjected to contingency many times over. In the thereafter we seek to exhaust those
dispositions not discharged in our lifetime. so that
each human is by now riven by a wide variety of often
conflicting reflexes. The
reaction to kindness can be resentment. mockery or anger. The bad we do does not always result in
pain. with the result that our actions on each
other can at times produces unexpected responses. In this
situation. an action by us –
good or evil – always invites reciprocation as a condition of
performing that action.
There are two elements here that should be understood
at this point. but the principle holds true for all of
Bear in mind. we are not conscious in the way that we
are now of what transpires in the thereafter. That is. usually with the
original subjects of our actions.of the Will. but under certain conditions
we have the possibility of rebalancing by means of a process
to be described in a moment. so that they
remain ignorant of their experiences after death. Some cannot get beyond this darkness. however. self-pity. as
well as gratitude. sometimes guilt may make misfortune welcome. even the potentialities created in the Will through
our own actions may be distorted by guilt. 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. Others –
. that the range of these
potentialities can be both very complex and deeply ramified. or
delusion. The moment of
death is like a light switched off. plunging us into a deep
darkness: the light here being that Light of the Ego discussed
earlier. First. It is a phenomenon familiar to
practitioners of magic.
so that all the human entities
. This word best conveys the subtlety of what is
involved here. Rather than simply rehearsing one’s justended incarnation. The realm of the thereafter is without
spatial or temporal components.
To describe further this process it is necessary to
clarify the second element that needs to be understood. Thus in this situation the process of
Recovery does not imply reconciliation or restoration. no punishment. the human
entity is in a state of imbalance. and the truth
cannot be changed. curing. Prudence is possible
because in a contingent world correction is possible. at whatever level. There is no forgiveness. The
experiences we undergo in the thereafter. 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. On earth
judgements can be made as a matter of prudence. in a
realm ruled solely by necessity – that what is simply is –
correction is not possible: it is a realm of truth.
do not have a moral component.
Throughout its sojourn in the thereafter. it is possible to seek what can be called
Recovery. Then there is a third
level. simply. but in the
thereafter no equivalent power exists.
there is no element of desire involved. only an inclination to
resolve the imbalance. These imbalances are
experienced as a kind of itch that requires scratching. renovation. that is. quieting. There is.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. where the essential character of the afterworld is
grasped – that it is not contingent – so that a kind of freedom
becomes available. no
correction. healing. bearing as it does all the
accidents of its incarnations.
except that the marks of successive
incarnations set human entities off from one another. Despite what appears to be
a rather meagre range of elements. they are as it were stored up in the Will. though
sometimes also as cravings. much as the sound of a hammer striking a nail is
only an epiphenomenon of that useful action. creative ideas and images. obsessions or mental
dislocations. phantasies. the entities in the “universal”
swarm must suffer their discharges. Of course. which will only have a reality during the next
As in the more localised situation. in effect
separated as personalities.
By far the most important mode of expression of these
“otherworldly” impulses is music. It
should be understood that emotion. feelings – despite their
vividness – are actually only epiphenomenon of Will
reflexes. where they appear at the level of the imagination
as dreams. This is similar to
how the Egos group as though one Ego when not connected
with incarnated humans.
music is capable of expressing the complete spectrum of
. where the human
entities interact with those entities they had encountered in
their most recent incarnation. at most twelve half-notes. pain.that exist are gathered together there as one. no entity actual can feel these
emotions: no. 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. joy
as the case may be. regret. 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. in itself of no
material significance. horror.
nonetheless acts to loosen
men from material existence). It is a miracle of providence. it has been expanded
during the period of sexual division to encompass what is in
effect the spiritual heritage of mankind. Though
founded on the pulsed communication among the predivision men (the Adam Kadmon). especially the
singing of the woman (which. should at the
same time permit a universal stream of – what? – music (it
must be allowed autonomy. arises directly from the Will. It is very strange how
what could be regarded as an incidental process. 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.
This is possible because our response to music.human emotion through all ages and all cultures. and that is
dance. In effect you transcend death
and lay yourself open to the truth.
But one aspect of music is beyond translation. not reducing it to the visual or
the linguistic) that so precisely fits into our suffering of
accident in our incarnations. the real foundation of music in the Will and
its impulses is revealed. as
dance or a purely musical response to song.
from impulses in us that can only be balanced through
Recovery – that is. those impulses surviving from previous
. though inspired by her
experience of the Sophic Heaven.
Incarnation would also be meaningless. it is just as often felt that
this language needs to be translated in order to be understood. for
otherwise incarnation would be utterly intolerable.
Music is done. Music as dance is pure performance. For this reason music is true. In dance. thus allowing him to
begin the process of Recovery.
The analogy then is that you
only partially recover. Even so. some
will cling to beliefs. especially if
closely involved with others. the wet
seeks the dry. One condition for this.
If you think about it. you will see that all the
imbalances of all human entities should balance out in the
end. incarnated existence will end.
rain and wind. each completely
isolated in the thereafter. delusions. You recover.lives. perhaps warmth but not rest. is an end to
incarnation. hunger seeks
nourishment and weariness seeks rest. This is how what is called Karma
operates: it is the process of Recovery. This is the only way our previous lives can be
accessed by us. the dark seeks the light. through the imbalances that remain in the
Will from these lives. But we
reincarnate more frequently than most realise. so that they can never rise to the noncontingent. Recovery will become a
. 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. of course. and then you must go out again into the storm. As for those human entities united
with their Egos and so beyond death.
A useful analogy for this process: Imagine a cold night. the source of all these imbalances. dryness
but not food.
The cold in you reaches for the warmth in the room. What happens to these entities? With the
achievement of the Sacred Marriage and the entry of the Ego
that follows. and attachments both material
and personal. you reach shelter where it is warm and dry. The Earth will
shrivel as life becomes extinct and those who cannot or will
not recover will abide in a nowhere state.
capable now of reflecting the
30 March 2015
.continuous process. until at last the Will is completely
purified and transparent.
but with this difference: the pull of the Ego is
real and valid. it is both the least relevant to the
Gryphon Mystery and yet the most difficult to compose. There we switch between the one
and the many.
Yet it is almost impossible to state what this wish is. the pull of the Mother. the child
and his or her mother. in fact. even though the end is not as we would like –
we do not become the Ego. this note will most likely add nothing material
to what has gone before. Put
succinctly. yet in each case there is the pull of
the first place. It
has to do on one level – the level easiest to comprehend –
with the relation between the mother and her child. 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. despite my reluctance to undertake it.
But the pressure to attempt this examination has remained
very great. here we switch between something like
immersion and separation. the need to pull away completely.
to the point of identification? Immediately there is the feeling
It is very strange. 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.Endnote 3: The Mother
This is the final essay. They are very different
experiences admittedly. it may well open up areas of
speculation best left for readers to discover for themselves. though a
. Some kind of loving closeness with the mother. 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.
his desire to become the Ego. In the mythologies of
the world. we can assume that our
ancestors also knew it to be true. we the child. so why do we
invent a destructive Goddess? Why do we want to be
destroyed by the being that gave us life? Well. that is. We know we
cannot become the Mother.
especially. To the extent that this is true. for a start. some of humanity’s
deepest taboos counteract this attraction. The sow that eats its farrow?
Hungry pig.real desire. From the man’s point of view. vulnerable in an adult
become master of reality and all the rest. Man discovers the Ego and finds guilt:
the historical charade of the Father usurping the Mother. is not real. The mother is an incubator. The truth is that the mother and the father give us
life. the Goddess is sometimes presented as a devourer:
let us consider this aspect first.
Perhaps it is best to consider the Mother from a
different perspective: that of Goddess. Kali tells us that this
is a lie and that the Platonic man knows this.
nothing of the mother crosses to the child she bears.
And the Goddess Herself? Patient with our faults. but of man’s
identification with the Ego.
wanting the best for us poor deluded incarnates. the
Mother does not give us life. only
nutrients. in fact. not possible. This
of course is not the fault of the Ego itself. why do we want the
Mother to destroy us?
Death. something like a loss of faith – the need for faith
already the betrayal. Is this true?
The protective Mother. We make the gods and goddesses. watching over us? Allow this to be
true. then ask the question: does She know better than we do?
The mother as adult. So. Not
the revenge of a spurned divinity. but the expression of a
human sense of betrayal. The answer is the Ego. Kali and Her skulls.
Aphrodite becoming Venus becoming sex. 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. 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. And yet. The
human mother might seem inadequate to this task.
Such a long detour to find the thread I wanted. why would you do
I would turn to Aphrodite.
Best now to draw the distinction between the role of
the Mother and that of the woman as Midwife. who would you turn
to? Better still: if you turned to a Goddess. the Mother does not do
transformation. not birth. hence the solicitude
of the Mother. transformation. 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.
The Mother cares for you in Hell.world. but that is
what the Mother does.
. How would it be with the old Goddess?
Isis? Isis cried for her husband. she prepares you for it. Allow that these names
were bandied about. which is why she is the virgin.
If you could turn to an ancient Goddess. This is
who the Mother is for us. It is important here to note that
the woman does not act on the man in any way.
Why Aphrodite? Simple. In Christian terms she merely intercedes for
us with the Father. So Cybele? Cybele keeps her
counsel. Aphrodite indicates transformation. Actually. Isis becoming or representing this or that
Life in a way can
be seen as a single Will reflex repeated over and over. is never trapped in the material. So how could
the Mother set this impulse in motion? The answer here lies
in the relations between the Will and the Soul. that is.
while the Will is the enabler.
though. the only motive potential in the
. only the end of life signifies).
The Mother can thus be seen as the instigator of this
life impulse (incidentally. Life is both one dimensional and a matter of
One. What can be observed. here life can be viewed as a kind of wave
impulse propagating through matter. is this: the role of life – all life – is functional. It
differs from the Will here in that life is not an attempt to reestablish a previous condition. the Mother entity
For our purposes here. the Mother is so
called because this entity introduced the life germ. However. but here the arena
is not the Soul but the Will. good.
every individual life either fits or it does not. the relationship between life and the
Will is both very important and very subtle. the source
of all life in this universe. if only because the
end/destiny of life is important and its development of itself
does not contribute to that end. But
while this life impulse has a Will aspect. no matter. The Will. any hold on the Will.
Two.The same can be said of the Mother. if it does. the Soul is the Body of Form. and between
the Mother and the Soul. It also differs in that it has a
material substrate. The question of the development of life in all its
variety need not be answered here. though it will often
seem to be. the question of the origin of life is
of no importance either. To start with. on the other
hand. Two points here. and cannot have.
Mother the thread that draws. a recoil. the interaction of the Same and
Other ongoing. Reality is a
romance of Soul and Will. producing new matter perhaps. when the
. though it is only a reflex. Beauty and the Mother drawing closer
through human history until the end is achieved.
present to every young child. as though the end
already exists and simply draws everything towards it. the
Godmother is a presence within that reality. A convergence could be
proposed here. the Mother is
life itself. This
experience might resemble that granted by Beauty. the simple guarantee of wholeness. 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. but seemingly
wriggles through the multi-faceted interaction between Will
and Soul. The secret of the
Mother’s role here lies in the end of life. given the specific
natures of the Same and the Other.
But the Mother cannot simply prepare the end – the
material world is contingent. This is a primitive vision.universe. What does this Godmother
offer? Why. and knows this because She
defined the end. This is possible because the
Mother knows what the end is.
certainly chaotic though not entirely so. the Soul pressing and the Will
responding. In a way. partaking of both – a single Will impulse and a
single Form that blossoms like a flower. the stars here like the aura that surrounds the
Fairy Godmother of fairy tales. full of the promise that
underlies all human strivings. active for us with
reference to the end of human life. but with
this exception: Beauty draws us away from brute reality. Life has its origin in neither.
turning and turning. You would wither and die. Are we tied to her
or to the Mother? If you have had a relationship with a
Return now to the biological mother. the imperfections of this world would
be completely intolerable. Isis and Horus. While your
mother is like an origin. you
could grasp something of the difference here. Most never notice it. the grandmother is like an opening –
that is the difference between your mother and the Mother. the biological
mother is like a moon that eclipses a sun.
But the opening the grandmother provides: how is that
remembered? A dancer.Mother can at last present us to the final encounter with the
Perfect. A good approach to this aspect is to consider how
the biological mother and the Mother relate. how the Mother
appears to our mundane sensibility.
androgynous and self-absorbed. all in white or perhaps naked. Is there
such an image? The Mother and her Son. There is a personal element in
our relationship with the Mother that has not yet been
expressed. Mary and Jesus. See here
how two very different archetypal images intersect: the
Mother with her infant son.
Yet this scenario does not get to the heart of the
meaning of the Mother for us. the Mother receding into the
. rather. There is a
moment upon the death of your mother when a particular
vision is possible. especially your maternal grandmother. Among other roles. the dancer. That sun is the Mother – or. 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. so that upon her
death this sun lies revealed: a flash from which almost all will
the Mother and her dancing Son.
how the divided Adam
Kadmon was seen: the Sophic mother and her infant Male
counterpart. always receding even as her Son turns and turns.
This is the gift of the Mother to us.
the Dancer turning and turning. The second image tells the future: the Mother
fading because her work is done: her Son is the New Man.shadows. uniting the Same and the
Other in their perfection.
The first image is primordial.
25 April 2015
In other words.
you get an answer. the answer simply discloses the truth
that is already in you.
Bonne chance. You see? The question you ask already contains the
1.5. If you asked a question. what kind of
answer would you receive? Would it be true? How would
You could only know if you knew why you asked the
Is any of this true? Who knows? You ask a question.