September 1999 –
May 2015

© Philip Matthews

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




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


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




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
spiritual experience.
The completion of the Gryphon Mystery led on into a
long period of new insight, which took many years to

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

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


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

In view of what I am presenting here. Nonetheless. maps and figurations of occult and sacred symbols. which I will do below. I have decided to bring forward this particular set of images. the set of images is peculiarly complete in specified ways. I do so for two reasons. 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. and that most of them maintain silence and strive on in humility for deeper spiritual understanding. I am not sure what kind of reception this essay will receive.To be candid. The world is certainly overburdened by now with diagrams. signs that are perceptible to the spiritually advanced. In fact the only deviation of note from the pattern familiar today is to be 9 . The first reason I will leave aside for the moment until I have created a context for it. I should observe that the forms of the Chakras have remained largely unchanged over the last two thousand years. I accept this point. we bear the signs of our spiritual state upon our being. 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 other reason is this: as you will see. Almost from the beginning I recognised that many others have experienced what I experience. I bear in mind also Rudolf Steiner’s remark that the images perceived during spiritual development are merely indications of one’s progress and not as such of much value to others. In any case. so reporting our visions adds nothing to their assessment of us.

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

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

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

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

homo[sexual]. 12 = 2 x 6 (Hex) 6 = 2 x 3 (triangle) cross = Kundalini = plant.27/2/96: Chakra VIII: [Chakra] 10 = sphere of 10 raised faces: erotic. next throat + chakra 16 as ring with face. rel[ated to] male. 2/3/96: Chakra IX: NB – occurred during initial med: throat to eyes – chakra 2 appeared. two horns reaching #2 [last image repeated] – later saw that ring is that of arms/hands that supply throat: v. (B) WARMTH AIR 16 = – SOUND – WATER: Chakra XII: 2= 1000 = 14 . significant: chakras may be integral. father: 4 + 6: see all chakras N/2: i. so that [meditation] may deepen to operations with chakras: 3/3/96: Chakra X: pre-med[itation]: 12 red rosy X [ie Rosy Cross] for chak[ra] 12 heart: chak 6 = Black white yellow gold : Kundalini ‘rooted in God’ – scarlet? 13/3/96: Chakra XI: 12 = : Dark: ‘starts here’.e. 22/3/96: (A) Dr[eam] RS[teiner] red [as though] from wind: [I am asked] ‘how many books?’ – 12/16.

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

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

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

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

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

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

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

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

2.96 X I O O 6 7 O O O O O O X O 9. Finally. 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.96 I 22.96 O 2. rather than rising from the root Chakra as some assume. called Sushumna.3.meridian.96 X I 2.3.96 3. Only by rechecking my notes did I see that it was not to be included. there are two last features I would like to draw to your attention.96 X 13.96 5 X I I X X X X 13. The first I can best illustrate by means of the following table: Meditation Kund 11. but here the Kundalini currents rise to meet the descending current from the crown. I 1 2 3 4 15.96 I O O X 27.96 X O X 17.2. This is a significant deviation from the traditional plan.2. is absent below the brow Chakra. There is authority in the Indian sources for seeing the Sushumna as descending into the body.1.96 23 I .

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

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

The Spiritual Organs 26 .

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. Rudolf Steiner. 27 .

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

but which we experience in our limited being as arising solely from the past. This consciousness is not merely the means whereby we have knowledge of our futureideas. In these days of excessive ‘head-work’ and the preeminence of the concept in aesthetics. The most obvious is the light of consciousness which arises in us through our experience of the astral-concepts. It is also understandable that the encounter with the eternal should daunt us. there are aids that can serve us in our experience of the etheric-form world. It is understandable that the promise of the future – the unrealised ideas – the call to be enlarged in love. should seem almost an obstacle to our bright future. how the appropriate expressions – words. Even so. 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. Art-work is realised through the limbs: every artist knows the phenomenon of the ‘wisdom of the hand’. As well as this. it is an accompaniment of these ideas which we are expected to use in our encounter with the etheric-forms. should fill us with happy anticipation. It is by means of this wisdom of the hand that the initial contact with the etheric-forms is achieved. it is often forgotten that art is in essence an operation of the will. notes – flow from an active hand. draw this 29 . 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 the hand that must open this book. brush-strokes.

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. though they will persist under our inspection.shape. Now. Consciousness serves here by permitting an increased sensitivity to the impulses of the hand. arrange this list of terms or attributes. as though they have been imprinted in our minds. Later. Then they are gone – yet we have clear memories of them. The latter flash upon us. For many years I was intrigued by this Zodiacal form. complete. of astounding detail and complexity. * Astrology is a most complete science. detailed. But the images that arise through our handwork are often uncoloured and reserved. In time I came to focus on an obvious curiosity: why are some of the planets attributed to more than 30 . what arises here is only superficially similar to our experience of the astral-ideas. Constructing a natal horoscope can be an overwhelming experience. It claims to convey complete knowledge of man and the stars. 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. They are also strange. 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. sometimes because they seem out of context. often laying out the circle of the houses and listing attribute after attribute. bright.

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. (I have since only seen one instance. I was aware of Rudolf Steiner’s schemes of 12-fold and 7-fold orders. except perhaps calling one list day and the other night. thus Leo SUN MOON Cancer Virgo MERCURY Gemini Libra VENUS Taurus Scorpio MARS Aries Sagittarius JUPITER Pisces Capricorn SATURN Aquarius I was very surprised by this. blind groping over a period of months. 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. I had never seen this list in a work on astrology. Here Rudolf Steiner brings together the numerical elements important to his 31 . which I will discuss later. which crystallised during a study of the Fifth Gospel.) But despite feeling that this arrangement was of some significance I could find no way of developing it. light and sign? One evening I finally did what I had long felt urged to do: I made a list of the planets and laid against them their attributed signs. and so on. It was a slow.

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

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

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

then it is possible to see in this scheme not only a plan of the human being but also a concise representation of the whole spiritual order. is the fundamental scheme discoverable by means of the wisdom of the hand. This. then. following on this achievement. such communications are partial and strange. Now. but thankfully 35 . 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.When you consider that Rudolf Steiner repeatedly says that the 12-fold scheme of physical organs is a projection of a 12-fold spiritual order. As you will see.

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
features only.
The Earth sleeps in the summer, thus leaving the
human being alone. At this time we can perceive our etheric
body more clearly than in the other seasons. The upper part –
specifically the head – of the etheric body becomes indistinct
in the summer because of our growing awareness that beings,

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

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

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

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

The Spiritual Body 44 .


the final act in the process involves the opening of one’s athanor and bringing to light.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. but it is also a requirement of spiritual alchemy. the product of transformative activity. 46 . like a child from the womb. Nonetheless. The truth was terrible here because I knew that I could not or would not acknowledge the failing in me – in my karma – that had sought this profit. 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. I had experienced a long and complex sequence of alchemical development over a period of years beginning in late 1991. the athanor is a vessel in which transformative processes can be conducted under controlled conditions. In alchemy. 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. In fact it is the creation of the athanor that permits the inner transformation that constitutes Rosicrucian alchemy to begin. the process I was undergoing required one last step. two days later. Such a vessel is an essential instrument in the material alchemist’s laboratory. Then. Now. 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. 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.

I asked in astonishment how an astronomer could help me. 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. This judgement only deepened my sense of loss. I was deeply disappointed by this. These events occurred in early April 1994 while I was living in Brighton in Sussex. He promptly told me to return the plant to the athanor because it was immature. alone and slipping towards a frightening despair.But when I opened my athanor I found only a white plant. Now I appealed directly to him for help. Then I was numb with doubt and despair: I had reached the limit of my own understanding. I promptly asked for Christ. 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. but my wish was for some kind of final thing that would signal the completion of what had become an exhausting experience. I felt utterly helpless then. the burden of which indicated the sloughing off a body or sheath characterised as female and the acceptance of a condition called Kingship. I had been guided during the long process by the spirit of the Polish alchemist Michael Sendivogius (see note at end of this essay). Tycho Brahe came. I prayed for a new guide. During the following fortnight I had a series of dreams. Then came the 47 . 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. He told me to seek Christ as my guide. the first time I had done so. I did not know what to expect.

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

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

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

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

The Gryphon (also spelled Griffin or Grifon) is first attested in ancient Persia. then brilliant white light peeks over the edge of the horizon. As well as this. No reason for this grouping has ever been found. and for this reason they are now considered as guardians of treasure and of secret things. Under the 52 . as the unifying image-expression of the whole experience.moon-like orb rises from the horizon beyond. The only piece of specific lore that has survived tells us that the Gryphon guarded the treasure of the Hyperboreans. 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. but what looks like vegetation blocks the light. k’rub. the eagle. though it might be older than this. sometimes seeing a bright yellow complex structure. no matter how far or how fast I travel. the flower – were themselves simply an early attempt to communicate this symbolic form. I push on. 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). so that only a lustrous glow remains. nor do we know what the ancients understood or believed about the figure. the flying pole and key. the cat and bird. The Assyrian name of the Gryphon. I slowly came to see that the elements of the phantasy – the lions. Between the time of this experience and my departure from Brighton in early September 1994. is also the source of the Hebrew word Cherub. I go towards it. the old man and the serpent – when combined with the features Christ had revealed to me suggested an ancient composite figure.

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

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

There is evidence that he was closely 55 . the physical-sensuous plane. 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. for that is how an etheric being would appear to us. He did not incarnate as a man. during the two encounters and in the intervening phantasy. A New Light (Novum lumen chymicum). It would therefore be impossible for us to comprehend Christ with our senses or by means of knowledge derived directly from our senses. went through 56 editions in all the major European languages over the following 200 years. are intended as a kind of plan or map of the nature of Christ. his once high reputation having been besmirched by accusations of plagiarism and theft of the alchemical secrets of others. The imagery presented on three occasions. 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. Note: Michael Sendivogius(1556-1636) is little known today.incarnate in a man? While it is true that Christ did incarnate in a man. Thus Christ even now remains at a remove from the human plane of experience. His best known work. Christ appeared directly to me as a shadow-like presence. published anonymously in 1604.

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


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

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

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

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

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

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

I experience a huge outpouring of what I understand to be a ‘Karmic eroticism’ focused between the Brow and Sacral Plexus organs. 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. The Heart organ animates. 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. 64 . Then on the 23rd I see the Phoenix at the Brow organ and below it. there is its egg. at the Sacral Plexus organ. which in turn draw alchemical and Kabbalistic elements into my pictures. so much so that it begins to spill over into my everyday life. the required separation within me is achieved on February 6th. after months of work. I have a very powerful emotional reaction to this event on the following day. The following day I see a triple sun in connection with the eagle/hawk.In January 1998 there are a series of experiences. Finally. Nonetheless I do witness a significant movement from the Solar Plexus organ to the Heart organ. On the 21st I meditate on the sun and moon in Leo and Cancer. Much of this energy is directed into paintings and drawings of the spiritual organs. later I see the Brow organ animated and the Pentagram takes on the form of an eagle or a hawk. After this I find my whole being animated during meditations on the spiritual organs.

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

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

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

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

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

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

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

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

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

Now in the process of activation. aided it would seem by iron forces. 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. an intellectual light – so dark to the senses’ – meditation on 29th December 1994. Initially I saw the Throat organ as a blue ring. who is ‘the face of Christ. these two organs must undergo change. I first saw the Sacral Plexus organ as composed of two sets of three moon-like orbs in counter-rotation. but for different reasons. 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). led me 74 . the composition resembling the design of the Claddagh ring.1. I performed a series of fourteen spiritual exercises I call the Seth Meditations. then later saw it as two interlaced triangles with an orb at each angle. 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. Likewise. After the encounters with Christ in 1994. Meanwhile the transformation of the Throat organ was underway. later I saw it open like a horseshoe with a medallion attached. I can now elaborate further on these transformations. on 21st December 1994. (The gift of Seth is the vision of Osiris. the light there.) The experience of the sixth Seth meditation. 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.

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

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

figured as water or cold. Now. 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. while the Sun and Moon powers spiral about it. It helps prepare us for the process only. becoming progressively heavier. 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. I think now that the series of fourteen meditation I call the Seth Meditations may provide some pretty solid clues. figured mostly as fire. 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. appears on the right. the Moon power descending. I also find it difficult to explain the sense of these movements within the context of the Chakra meditations and the meditations narrated here. while a variety of associated phenomena appear in the centre. the Sun power ascending. Schematically. But as a response there is first a zig-zag counter-motion upwards 77 . In the next two meditations both powers rise as flames of one kind or another. Then in the eleventh and twelfth meditation both the powers press down. the powers flowed as follows: The Sun power. appears on the left. 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. while the Moon power. the meditations involved a three-fold focus.this for myself. ‘the face of Christ’. The initial meditations concern the growth of a plant in the centre. However. on the left and right hands and on the centre as a line down my body.

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

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

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

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

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

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

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

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

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

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

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

earth. Very down to earth… this med[itation] practice should run parallel to central concern: preparatory knowledge. Both rise strongly together. its relation to something characterised as fire (light). 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. a ring of light in my mind: prompted me to do the med[itation]. lesser tongues around it: light tongues very smooth + firm Began with awareness of base of rump warming. then a globe. Pulled out very quickly at end. SYNESIUS – guide now. curving up to the right. tho’ I saw it clearly. a white globular star rising to left: guidance in the centre: five sparks of pure light (red tinged?) arrayed : I of course was looking for more and thought at first that the med[itation] had failed: 89 . Left is hollow. both a sense of a ‘gross’ overextension and a finer awareness that burden of tongue of light could not be borne long at this point. The living shadow has become light: like a tree becoming a huge flame: this is about life. X The tenth meditation occurred on 9th January: White blue flames – fingers – on right. then with a surge it becomes a green flame. and looking at the sun at zenith.The penis of the dancer: right has weight. then a ring of fire. The centre is dark until the serpent (the Lions) extends falling into this world – then a tongue of light. The Seth Meditation is about experience – direct experience only – I have no mental copy of the tongue of fire. – Seeing trees light up in a green flame.

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

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

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

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



then. this essay is to be regarded as complete and properly ordered. Thus some entanglement. I would rather the reader discovered these truths for himself or herself. This essay. therefore some ellipses and omissions were unavoidable. New knowledge always seeks a home in old knowledge. You will notice remaining errors and uncertainties. 96 . Some attempts were made to rework these notes into a proper essay format. 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. But the notes were written hurriedly in order keep pace with the flow of insight. I am therefore augmenting and correcting the notes here. and existing knowledge greets and enfolds new knowledge as a mother greets her newborn babe. but you will notice that later insights operate to untangle most of these lapses.Despite its provisional appearance. but I soon realised that any attempt to rearrange the material would interfere with the power of expression the notes themselves already contain. but I assure you that what you read will be in its entirety what I have to report of my insights. as were grammatical and syntactical errors. failing that I am obliged to pass on the truths in a form as close to that in which I received them. in substance repeats what is in my notebook.

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

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

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

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

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

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

Now the solar power flows in the Heart organ – where previously it had washed across its ‘surface’. 2. The secret of the overcoming lies in the fact that earth existence of all kinds (including earth cosmic existence) allows for power in the Solar Plexus organ internalises and unites within the lunar channel. the Ego will have to understand the terrible burdens before it. The Ego must first learn these bitter facts. and 3. the father sun dresses the Ego – as the physical body dresses spiritual man. universal. Now it must find its limitation proper to the earth cosmos. Then the Ego acquires also a father. creating a gleaming aspect. To do this. 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. It must understand that it is no longer 1. Thus the Solar Plexus organ is transformed. This is the crowning of the Ego. 2. While the Ego cannot in the earth-cosmos be everywhere or be every other 103 . who rises above the ego like a shining star. 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. Thus the Ego will draw the etheric spirit to itself also. 3. in its spiritual form – thus the Ego finds its home in the earthcosmos. appearing now in the Throat organ – that is. all-knowing. 1. it will not otherwise stay bright (be known). equivalent. The etheric spirit lunar activity of this Ego is isolated from other Egos: that the light of the sun only shows this more clearly. Whereas the mother feeds the Ego. then it will begin the task of overcoming them.

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

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

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

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

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

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

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

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

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

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

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

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

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

while each sex lacks two members of the two other groups. The lowest order.The cube has a diagonal along which the polarity within. the cube can be rotated until this layout is arrived at: 117 . is organised. of hot and cold. the Celestial Hierarchy. For instance. The cubical organisation of the spiritual powers. 9 are shared in their entirety. here numbered 7. has significance in other areas of human destiny. Notice also that each sex now has seven spiritual powers in attendance. Two. 8. a number corresponding to the number of spiritual organs. 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.

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

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

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

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

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

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

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

Cain’s murder of his brother stunned and frightened the Gods. Now. one of the two organs with a dual (sexual) nature – symbolised already by the Claddagh ring – two hands embracing a crowned heart. All this indicates that in the future the Gods will act in order to gain direct understanding of human sexuality. Why? The God-image of the woman is the man himself as she sees him. on analogy with their mission to understand human death. 125 . Part of Christ’s mission (integral to his entire mission) was to experience human death at first hand. but Solomon elected to worship the Godimage the women chose to worship. Christ’s mission took place in the Heart spiritual organ. Solomon saw himself in his wives.* This points to a cosmic fact of some significance. 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. as it were. 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. the mission to understand human sexuality will occur in the Throat organ. The Gods made man in their own image. They thought that they alone could administer death. 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. Jahve gave Solomon the freedom to understand man. but he was deeply angered when Solomon elected to worship the god of his wives.

it exposes them to a new phenomenon: the pain of absence. These experiences frighten both sexes. the emerging Sun stream that accompanies the activation of the spiritual organs appears as a pillar of fire. opening the solar element is like embracing her male half – an action that enflames her to a frightening degree. however. The situation confronting the man is somewhat different. This pain is like a hunger for the old existential 126 . Observed. from the heart region towards the Root organ. Looking down. the sun power appears as a series of brilliant pearl-like droplets. the sun power in him has already two aspects. 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. each dropping into a sea of light (like a sea of quicksilver) to create a glowing ripple.January 2002: To the woman. For the woman. raising the lunar power is like liberating his female half. For the man. each of which grows until it merges with the rings of radiance that floats at the Root organ. First. 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. Initially it is a positive fear. 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. but also like dousing the pool of fire in the Root organ.

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. they are unique because they derive from the decay of the etheric and astral bodies of earthly beings. plant-life and later animal-life were the means whereby these powers created a habitation for man on earth.agonies that each is long used to. If plants provide sustenance for the body then the animals provide sustenance for the soul. 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. including mankind. What we call nature exists in part as a ‘foregoing’ of mankind. Instead. the water and air we breathe are known to possess unique properties as liquid and gas forms respectively. it will create more direct relations with 127 . That is. Now they suffer the absence of the spirit and long with renewed pain for Heaven. that permitted the human etheric and astral powers to create a place for mankind on earth. first by discovering the best disposition of the powers in relation to the earth – how life and soul are best sustained here – and later by acting as supports for human life and soul existence. Again. In time they come to understand that the old pains masked a deeper discomfort – the absence of the spirit. Note on technology: The source of the material earth lies in the death of living things. as the source of metals lies in the dead of the ‘living’ on the other planets.

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

As such. 13 January 2002 129 . People will come to know nothing while believing they have access to all information. The technological basis of these delusions is obvious. Renaissance art was a technology.any subject whatsoever. that must be extended in this way for a reason few living now could fathom. At that moment mankind will have completed its spiritual mission – it will have extended the realm of the Spirit. Scholasticism was a technology. But the earth of the future will finally be seen to be the cold. mankind will finally know that it is the ultimate home of the Ego. the place where we will finally come home to ourselves. and the vantage point from which we can turn and look directly into the spirit world as fully realised human beings. dark. dead place it always was. astral and Ego qualities. 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.


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

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

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

intelligence but the capacity to ask that question? And why would a question be asked. For instance. An indication of how this organisation is achieved and to what end can be seen in the apparent evolution of life on 134 . that it can remain coherent in all its parts even as it is fragmented into admixtured subnatures. Thus. It is not merely that the fragments of the Same obey some surviving central authority. It is simply that the Same follows its own nature in all its parts – surviving intact even quite radical admixture with the Other – and it is its nature to behave as it does. 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. 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. to organise itself in order to understand its own experience. the whole of existence can be viewed as a kind of articulation by means of which the question can be answered. while reality is the result of a very complex series of admixtures of the Same and the Other in varying proportions. and organise themselves so as to serve its purpose. 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. except that some circumstance has changed.

The dinosaurs. Then followed animal life. so it should be viewed as an emanation of the Same. which provided new. for instance. There is some sense in this. and tested for optimal living conditions for subsequent life on Earth. 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. must partake of the same nature as we do. in which it labours to achieve its objective. but it should be borne in mind that the Divinity that is the Same really has no inkling of what man experiences until mankind itself is in a position to tell It. Life. to the extent that we are aware of it. We must also discover a way of communicating our findings to the Godhead. Thus the task of mankind is not alone to experience this traumatic encounter between the Same and the Other. the Spiritual 135 . sturdier rock formations. and – hopefully – gain some understanding of the nature of the Other. there were many blinds alleys. Thus eons of plant-life both laid down the material-rock foundation of the Earth we know. Successive waves of hominoids refined this process of preparation until the Earth was fit for human habitation. nor simply to gain some understanding of this event. and also prepared the Earth for human mobility. 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. It was not a determined process. The development of life on Earth can then be seen as a series of preparations of the locus Earth for habitation ultimately by mankind. however. Isaac Newton described the human race as the “sensorium of God”. were for a time intended as habitations for humanity.Earth.

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

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

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

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

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

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

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

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

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


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

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

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

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

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

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

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

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

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

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

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

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 has already been characterised as arising from the second moment of the Same’s primary encounter with the Other.presence of the Other can be sensed. This state of affairs can be modelled roughly as a screen – provided by the Other – which displays forms – provided by the Same. that it can be witnessed only by means of its content. It is obvious that though the Same recoils from the encounter with the Other at the level of experience. we can assume that the “absent/presence” of the Other survives. 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. Does this make sense? Consider that a distinguishing feature of the Soul is that it has no form of its own. The question then is: What survives the second moment. but only as an absence of the Same due to the latter’s curtailment by the encounter with the Other. it is obvious that while any 159 . 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. Thus the Soul’s continuous presence/being is tied up with the Same’s continuous encounter with the Other. Is this not a very good description of the Other in relation to the Same. the Soul. 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. Now. It is best then if the phenomenon of memory be traced back from our present experience of memory and its container.

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

Yet this intelligence underlies every presumed development in all the mental powers of living creatures. 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. The Same’s response is its recoil from this restriction. from the most subtle to the most concrete. The recoil is simply a reflex – yet is 161 . along with the whole play of sensibilia that accompanies it always. It is reactive rather than intentional and shows no evidence of any kind of consciousness. there is nonetheless a primitive sense of boundary and of what forms that boundary. Thus. Thus all physical sensation. * By the standards of modern theories of it recoils and experiences its formation and reformation against the background of the invisible Other which is determining its succession of reformations. There is the fact of the encounter of the Same and the Other. and while this reaction has no consequences beyond the fact of this reaction. Intelligence is a reaction to restriction. in the primary response of the Same to the Other a primitive abstraction from the actual event does take place. the intelligent activity of the Same will appear extremely primitive. 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. At root. all intelligent activity is just that: reactive and blind. And it is among this gamut of formations that the universe as we know it comes into being.

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

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

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

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

what is the fruit of human selfawareness? It seeks to make man an end in himself. it also seems to work in subtle ways towards some objective that is not necessarily essential to life itself. The operation of the providence is both apparently disinterested and quite pervasive across the whole spectrum of the living forms. Above and beyond mere survival. But there is a significant limitation here. but which life itself cannot provide. but also vastly extending its capacity for adornment and selfexpression. Yet. The pinnacle of this development is human selfawareness. 166 . This has so far culminated in the evolution of human kind into a self-conscious being. there is a tendency among life forms towards improved efficacy. But it operates to ends that are not evident in its operation. which is in essence a one dimensional concern with survival through numbers. though all mankind craves happiness above all goods? By comparison. to make him what is understood as god-like. Its prudence not alone relieves those it assists.preserving a balance that seems essential to life. which in many ways mimics the providential power. a qualitative element can be discerned in the actions of this providence. towards greater mobility and autonomy. to the extent that an environment with finite resources would provide such a check. 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. capable not only of ensuring the survival of the species in ever greater numbers. It can be seen how this kind of balance might be required to temper a system such as life. that is transcendent.

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

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

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


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

then as hero. 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. 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. called here WILL and SOUL. for instance – and be celebrated in a later age as Sophia. such a line of development did not occur by accident. The man meanwhile could only appear as a usurper in the course of his development. and finally as he exercised his unique ability – to learn from experience – as a technologist. would when determinative generate a female child. Of course. 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. Figure the Will as a tree – the Tree of Life – with its principle function one of growth.itself female. The Will is quite autonomous – it will function for all eternity if let – but only if there is something ‘against’ which it can grow. while the male being was left with only the instrument of expression. The endless propagation of cancer cells is a simple but exact example of the autonomy of the Will. first as a god. The human being can be seen to have two main elements in its constitution. 172 .

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

presses in on the Will activity in such a way that the reality as we know it is created in all its detail. 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. 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. 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. but now in the service of these Soul-forms. by means of the Soul boundary. Thus we have a model in which the Other. with their unsurpassed variety of shape. The Will of course continues to function. It follows then that the myriad of forms. function and expression. the operation of the Will is in fact the primary response of the Same to the Other 174 . 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. In other words. simply a reaction that seeks to restore a prior state. In other words. full of variety even though the Will’s essential activity is simple to the point of banality. Does it succeed? Impossible to judge. It is a blind in effect derived in some way from the Other. have their origin in detail in the Other part of our reality – a part that is otherwise unknown and unknowable to us. pressing on in its autonomy so that the whole of reality is constantly in motion.

Sometimes the mother will not surrender control. 175 . the child will grow up lacking a sense of the reality of its own physical body. Thus the interaction between the Soul and the Will is the basic interaction of the Same and the Other entities. This can be a significant crisis. the Soul body and the Spirit or Ego body. In this circumstance. It has been an esoteric tradition that the human being is composed of four bodies or sheaths: the physical body. The simple close proximity of two bodies can easily stimulate sexual attraction regardless of gender. 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. 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. Human sexuality is polyvalent and can be imprinted with many different forms of sexual behaviour. The growth process – undertaken by the life body – is controlled at first by the Life body of the mother. 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. so that the child’s Life body remains excluded. the Life body. This is the source of much homosexual activity. The infant’s own Life body enters the physical body gradually during the first seven years of its life. When born the infant incarnates in the physical body alone.but repeated endlessly and everywhere the Same and the Other re-encounter each other.

where imitation is as important as instruction. Again. all unknowing. for their now lost “soul-mate”. 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 a person will seek to enter another person – usually also a lost soul. Such relationships – once described as “platonic” – can offer much needed consolation to the participants. when the child can develop an intense regard for the moral guardian. The final process occurs during the teenage years and is still a very difficult. usually within a religious or military organisation. The process will often take on a moral form. The process can also fail if the father or guardian refuses to relinquish moral authority. when the child might have occasion to act as father to the man. the close contact this search stimulates – this time between the sexes – leads to the sexual imprinting of central importance 176 . Once again. it accounts for both the introversion they suffer and the intense group dynamics that drive them as they search. there can be a crisis half way through this development. This situation can serve often as the foundation of a vocation. The child will then become what is known as a “lost soul”. Teenagers feel this separation very keenly.The absorption of the Soul body begins once the life body has been established in the physical body. Again. fraught experience. Here the father or father-figure plays an important part. 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.

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

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

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

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

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

But reality can be misrepresented. subject to the vicissitudes of human activity. (Strictly. 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. that human individuals must learn how they can relate to one another. where real elements are abstracted as signs. but they could not misrepresent the world or themselves. Thus the Egos seek to prepare humanity during this period of reflection for their oncoming incarnation in human individuals. What they seek to teach mankind is simply the fact of trust. The greatest effect on mankind of the advent of light has been the growth of the intellect. and how they will suffer real consequences through their decisions. Being subject to accident could make their behaviour unpredictable.) They would seem now to be simple minded in their sincerity. their beliefs and practices. to give trust or to betray it. but they could not be gratuitously 182 . Once incarnated. though still immortal. they were incapable of lying. They could be violent. It is here that the phenomenon of Light has had the most radical influence. It is through the manipulation of these signs – as arbitrary descriptors – that mis-representation is possible.mankind. which is a catastrophic event for these Egos. This was because they lived directly out of their Wills. Egos themselves will also exist contingently. so that they could only do what had already been done to them. effectively transforming whole peoples. For instance. The transformation has been so complete that it is hard to believe just how different pre-Ego people were.

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

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

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

they were nonetheless quite separate from each other as physical beings. The only distinction the Egos shared was a sense of individual integrity. a primitive awareness they derive from the Same entity itself. This is a very true understanding of the condition of the Ego now. In a very real sense. 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. But they could also see the dark place – the source of the Light – where for them the Devil resides. amid eternal hell-fire. Mystics who could look into the Soul could see Heaven there – the lit reflection of this earth as it impresses upon the Will through the senses. Before their entry into human the Forms. though they could have no sense of this fact. 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. Yet these Egos are the cores of every incarnated human being. it is the image that makes sight. with each man – 186 . it is dependent upon the Ego. while it is the Light that creates the image. While men prior to the division of the sexes shared a common knowledge. that is. Thus consciousness is a mechanism for preserving Forms by means of a continuous reiteration of images in memory. the Egos resided together in such a way that they existed as just one Ego. Popular belief has the Devil residing in Hell. as it is sight that makes consciousness. A common medieval image showing the Ego as a fiery meteor radiating the Light as it falls from Heaven to Earth is also very apt.

the Ego suffers greatly in the Soul. at first a focus for the inception of the physical body in the womb. but the effect has been to introduce quite disruptive forces into human life over the last three thousand years. integrity. This desire to withdraw is present as a kind of glamour in the Soul. but more like a fractal attractor. its agony the Light of the World there. in the rarely spoken belief that such a vision is the purpose of human existence. As said. The Ego finds its integrity under pressure in the Soul. which can even lead to what will appear to be motiveless suicide. are drawn to organise knowledge as a kind of final Picture of the World. those humans who perceive the Forms in the Soul.and later woman – centred on a specific Ego throughout his or her repeated incarnations. then providing an orientation to the Life body. The irrationality of this 187 . This may seem a benign influence. Intellectuals. 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. This means that the distinguishing feature of the Ego’s influence upon individual is concerned almost entirely with wholeness. and – like the Same in relation to the Other – it seeks always to withdraw in order to escape this pressure. Thus the Ego is a passive entity that is effective through what it is essentially. 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. a longing that appears to some as a pathway. If the World can be fully described then it will be completed and the Ego will be set free again.

while the Ego reflection is present in the woman as well as in the man. It also accounts for the apparent strength of the woman’s will – in the modern sense of determination and persistence – compared with the man. The Woman is not conscious of doing this. 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. the situation can be even more complicated. who deals with a 188 . 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. from which it is separated. So. 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. for because her Wisdom is complete she treats the world as though it too is complete and so only in need of maintenance. The main reason for the separation of the sexes was that the Ego could never enter the Sophic knowledge that the Primordial Man possessed. so that the search for the Sophic partner is abandoned. such that the Ego now stands in the place of the male element. the woman acts to keep it out of the Wisdom she bears.impulse is seen in the extent to which dogmas and ideologies are at variance with lived experience. This accounts for the woman’s preoccupation with appearance. is identified with the longing of the Ego for restored integrity. What happens is that the longing of the male element for its Sophic partner. Mystics can also be influenced by the glamour.

will modify 189 . which leads to major conflicts as these Ego-rages are vented beyond the boundaries of the State or the Faith. preferring instead the intimacy of the tangible immersion in the Will. Only a sustained effort by mankind to learn the lesson about trust. these encounters are incomprehensible to the Egos and the response of each Ego is the immediate and complete rejection of other Egos. dead reflection of reality. so that all the Egos could occupy the same “place”. Prior to reflection into their human hosts. the Egos still react against each other. This has been done in both religious and secular modes as monotheism and imperialism. Unfortunately. Nonetheless. they become aware of each other through the contact of one human being with another. the Egos existed in such a way that there was absolutely no distinction between them. where flexibility of purpose is necessary. In these situations human beings will behave with ruthless determination against each other.reality always under construction. 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. seeking always to extirpate the other person in order to annihilate the Ego that person bears. taught to them by Lucifer. 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. But with the advent of the Egos. 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.

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

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.The whole process involved in constituting the individual man or woman as a congeries of physical. And all this is undertaken over millennia of human pain and incomprehension without any guarantee whatsoever that a fruitful conclusion will be reached. Midsummer 2013 191 . but of the whole universe. Life. We are at root the Egos we find so strange. both the Egos and all the accoutrements we still need in order to realise ourselves.


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

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

the actual event thus celebrated lies hidden deep in our individual being. Thus the 195 . But it bears its experiences as a kind of potential that can be triggered by events that echo those experiences. Even so. And while the genetic inheritance is solely from the parents. But once inception occurs. In fact. There is the possibility of a conception. Deny desire and what is to be seen? An instant receding at a heartbreaking rate – a moment of contact. the Ego is bound completely to that new life. Only by stepping outside desire – by recognising that the desire is ultimately unrealisable – can a glimpse of the originary event be had. 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. A man and woman engage in sexual congress. a man and a woman joined in sexual congress both echoes that original split and seems to reverse it. 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. One such experience was the splitting of the Primary Man into the two sexes. For the Ego. What draws the Ego to a possible conception? The Ego has no memory.for the mothers who bear us so utterly transcend the ordinary human-ness of these women that they need to be deified. it is the Ego. the core identity – that which distinguishes one human from another – is of the Ego. experienced over and over again. nor has it any motivation. of joy turned to a bitter disappointment. Only as the Mater Dei can the centrality of the experience be grasped.

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. The parallel then is obvious – we respond to beauty in the same way that that the Same responds to the Other. no accident that the Mother’s primary function is one of consolation. It is no accident that the Mother is associated with the bitter sea and its dark silent depths. the Primary Man. 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. But of course it is not: hence the terrible disappointment – even as the quality of the Ego acts to give coherence to the new being. 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. Why then do we not despair of beauty as we do of desire? Not alone does beauty 196 . it is tied to that life and its fortune. Once it has taken the fertilized egg into its integrity. thus in Beauty we are presented also with the unknowable. where the failure of the humans is hidden in the exhaustion of their desire.Ego focuses on the conception of a new life as though it is the restoration of the original unitary man. But for the Ego there is no such apparent relief. The contrast between the experience of the human couple acting out their desire for union and the Ego’s anguish is very real. thus making possible the growth of a new human person. momentary satiation a veil over a profound bitterness. But the Other is unknowable.

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

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

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

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

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

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

Consider the Other’s formative effect in this way: a beam of light that creates a blue surface will itself be blue. What happens in the phenomenal world is that while the ideal form is streamed continuously down – every entity 203 . While the reflection of the world below resides in the Soul. It is here that Plato and Aristotle find their philosophies: Platonic Form and Aristotelian process. There is only a loose coincidence of images here. It is because of this that forms can appear in the Soul. so that what the Ego illuminates has a fuzzy shifting quality. the Other’s formative effect that defines the Will’s activity to produce a given form will bear that form in all its “projection”. so that the myriad of entities that the Other’s formative effect creates in our reality appears to exist already in the Soul. The Ego projection into the Soul “interrupts” the formative “beam”. It is this formative activity of the Other that constitutes the background “screen” of the Soul. Likewise. 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”.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. the formpower element is simply registered as it passes through the Soul. a fact that led Plato to believe that there was such a thing as an ideal Form available to the intellect.

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

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

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

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

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

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

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

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

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

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

to learn the language and memorise the “text”? In this situation. that is. with the Same. We would read and come to understand the perfection. until what is our phenomenal world of accident was replaced by the direct perception of perfection. We would become the intelligence of an Ego conceived as a wholly new sensorium. the Other’s communication with us. 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. transforming our reality even as we comprehended its meaning.of that message. 22 September 2014 214 .

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

guns. 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. How do these invented Forms appear to us? The answer is obvious: as toys. The contrast with the toys that boys play with is clear. we can understand that for the future our world will be controlled by 216 . cars. Consider the amount of work children do with their toys. noting especially how these dreams have a cultural weight that changes over time as our cultural values change. how they are tested exhaustively. given the special destiny of humanity. how these toys follow closely technological developments: swords. bow and arrows. 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. trains. As will be seen. Now notice the distinction between the toys of boys and those of girls. children no longer “grow up” in this context. rocket ships. This is to be expected. from the religious. from God to the Good to consumer goods and beyond. computers. What significance is there in this fact? Obviously. And considering how ubiquitous computers are now. they are in essence our response to the universal Forms we have invented. through the moral to the material. As an aside.utopian dreams of our societies. having to do almost entirely with the little girl’s coming role as mother and homemaker. The latter abide through the generations. absorbed directly into our Wills long before we learn how to use the real devices these toys represent. often to the point of breaking – what we must learn from this activity.

deeply conservative and childishly credulous. which implies that the Perfect may play no part in the child’s absorption of the Form.humans who are no more than undeveloped children. We will examine the Form of the motor car. To return to the question of the Perfect and human invention. much as ordination rites in sacramental religions protect the priesthood from the negative forces that surround their sacrificial rituals. Yet it must do so: we must conclude that while the child is learning about the Form of the car by means of an imperfect model. only in the hunter/warrior clans did any form of Will formation survive. Thus each model of the car is imperfect with reference to the Form. 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. These rites were a protection against a demonic blood guilt. when the “real” world will be frozen as one gigantic machine. considered as machines. 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. 217 . 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. The first thing to notice is that this machine can be characterised quite easily but that representations of its Form will be many and varied. The situation would then resemble the social organisation of the great agrarian civilizations. he must be able to grasp the perfection of the Form through some agent within himself. Computers. In other words – and this is significant – the Form of the car will not appear in its purity. Incidentally. And yet this suffices for the child.

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

we can only encounter instances of the oak tree and yet we can nonetheless recognise other instances of the oak that we have never encountered before. except that one valuable insight has been gained. can we press further into this mystery? Can we only recognise that we can grasp universal Forms as if by intuition.sophisticated calculator. Thus we are left in the position that although we can act as though we know the Forms. What then do human inventions have in common? 219 . even if they had never seen it before. and not delve deeper than this? That might be so: we grasp “natural” Forms in precisely the same way. This may seem to have been a futile exercise. and it is the capacity of human beings to recognise the universality of this new device or machine that is of concern here. aeroplanes and motor cars. and as such are new Forms. So. For instance.: human inventions may not have Forms. Once the motor car came into existence. To attempt to do so would be to introduce a determinism that would confound the whole drama of the encounter of the Same and the Other. And 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 never actually encounter them. Development can be readily admitted. but the new device or machine is new. both natural and invented. exactly as we do computers. But this misses the point: the motor car and the computer are different. people very quickly could identify every manifestation of its Form.

With no abstractive consciousness to conceptualise sense experience. from 220 . Again. what is now the sense of taste could register all animal life. Human inventions do not have a formative element. But if the phenomenon of function is examined. it can be seen that all human activity comes under its heading. with hearing operating as a balancing mechanism by sensing the shifting location of a single continuous tone. What is now the sense of sight noted changes in what would later be called light and shadow. again by identifying individual animals by means of their species deity. which appeared to them as deities of each species. Even so. But they could nonetheless register the species-kind of every object in their world. by its deity. Human senses had a different nature then. 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. The senses of hearing and sight were still rudimentary then. each sense was autonomous and operated across a much wider range than now. with the species identity of individual plants signed. but which then appeared as continually shifting waves of attraction and repulsion. as it were. 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. but are universalised by reference to function. The theory of magical correspondences is a survivor of that age. What is now limited as the sense of touch was capable of registering the species-kinds of all plant life.

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

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

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
seen here:
Desire harks back to a past loss in order to correct it,
while function drives forward towards a future achievement,
which as we will see next is the ultimate destiny of man.

If there is no formal element in human activity, it may
be that, conversely, the Ego can have no experience of human
inventions; more, the Ego may have no experience of any of
the works of man. Another conclusion to be drawn from the
above discussion is that humans can have no direct
experience of the Forms themselves except through the
experience of Beauty, which in this case appears to us as the
Glamour of the Forms, that is, the Glamour of the Perfect.
Beauty, from this perspective, appears more as a consolation
for us, who are incapable of experiencing the Perfect directly.
It would seem, then, that the Ego experiences reality
as a kind of Eden, the universe aglow with an imperfect
perfection but with dull spots here on earth where our cities
and towns are. The Ego will see the materials of our
structures, metals, stone, the zip of electricity, but nothing at
all of human intention. And what will happen when the Ego
incarnates in us? Will we continue to construct our “World
Machine” of interlocking machinery and devices of control
while our Egos dream (as it will seem to us) their paradisiacal
vision? Will there be a new techno-peasant society

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
New Man.
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

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


However. In a number of my novels the role of women as crucial actors in this spiritual process is apparent. the woman. but reflection shows that the woman must have a power of “containment” very great indeed. the main female characters performs quite significant roles in the transformation of male characters. has the allembracing capacity to act as the man’s counterbalance to the Ego. 230 . and of the encounter with the Ego. This can be characterised by saying that the woman’s control of the Will. as the Sophic entity. for instance. Here I wish to indicate something of the source of this ability and its effect on the women. thus creating an arena that allows the man to work out part of his destiny. 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. as her Heaven. permits her act as a kind of mirror for the man. This may appear to be a merely passive role. SOLOMON’S DREAM and above all in RESTORATION. In LUPITA. However. Generally. of Purification.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. I have seen elsewhere that this is not the case. 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.

which is of course the union with the Male entity – the Sacred Marriage – that is the immediate object of the whole spiritual endeavour. But insofar as she gains materially she has the growing sense of what is really lacking in her. the woman especially can be profoundly affected by such a failure. And yet she will get what she wants. While the woman experiences a subtle reluctance in the course of a failing process. Any attempt to enhance. if the process is a success. 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. she experiences an equally fugitive sense of loss as the result of the success of a process. Most men will fail to understand that the woman is condemned – in a way unknown to him – to the material. To her. 231 . or simple irritability. the woman will be rewarded. as to the man. these experiences will present themselves in the course of very ordinary circumstances if the processes that they are involved in are carried through properly. improve or accelerate a process will surely lead to failure. On the other hand. compensatory compulsions. 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. this situation is replete with irony and he may well chide the woman for her materialistic outlook.It is important to note here that no magical or special spiritual powers are involved in this process. as depression. But it is a very peculiar reward. From the man’s viewpoint. While this failure might well express itself in ordinary ways too.

Always she will have this sense of the man: that even as she engages with him in these mighty struggles. will bind him in as many ways as she can. through wiles. More. There is an aspect here of the man that few women can comprehend. while the woman suffers her sense of fugitive loss. 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. They may well succeed. fully present to her as her partner. blackmail. 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. And yet. yet the man will always elude her. And of course she has no inkling of what that goal is – even though 232 . The man could be standing before her. It is the subject of most art. entreaty.The cooperation entailed in these processes could be regarded as the true relation between incarnated men and women. 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. she feels the man going away from her towards something she simply cannot comprehend. 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. the man will seem to her to draw away. Because the woman abides in her Heaven. She also believes that the spiritual processes she engages in with the man operate on her behalf too. though it will often be worked through amid a welter of other needs and demands. Many women will react by trying to attach the man to her.

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

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

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

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. no correction. in a realm ruled solely by necessity – that what is simply is – correction is not possible: it is a realm of truth. Throughout its sojourn in the thereafter. at whatever level. no punishment. there is no element of desire involved. Then there is a third level. This word best conveys the subtlety of what is involved here. healing. where the essential character of the afterworld is grasped – that it is not contingent – so that a kind of freedom becomes available. On earth judgements can be made as a matter of prudence. Rather than simply rehearsing one’s justended incarnation. quieting. Thus in this situation the process of Recovery does not imply reconciliation or restoration. There is. but in the thereafter no equivalent power exists. bearing as it does all the accidents of its incarnations. The realm of the thereafter is without spatial or temporal components. The experiences we undergo in the thereafter. that is. only an inclination to resolve the imbalance. simply. so that all the human entities 236 . renovation. curing. There is no forgiveness. To describe further this process it is necessary to clarify the second element that needs to be understood. the human entity is in a state of imbalance. Prudence is possible because in a contingent world correction is possible. it is possible to seek what can be called Recovery. These imbalances are experienced as a kind of itch that requires scratching. do not have a moral component. and the truth cannot be changed.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.

music is capable of expressing the complete spectrum of 237 . creative ideas and images. in itself of no material significance. in effect separated as personalities. feelings – despite their vividness – are actually only epiphenomenon of Will reflexes. obsessions or mental dislocations. at most twelve half-notes. joy as the case may be. except that the marks of successive incarnations set human entities off from one another. So the consequences of discharging imbalances are retained in the Will as a particular kind of impulse. These separate beings are gathered much like a swarm of midges on a summer’s evening. By far the most important mode of expression of these “otherworldly” impulses is music. much as the sound of a hammer striking a nail is only an epiphenomenon of that useful action. It should be understood that emotion. which will only have a reality during the next incarnation.that exist are gathered together there as one. the entities in the “universal” swarm must suffer their discharges. Despite what appears to be a rather meagre range of elements. 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. pain. though sometimes also as cravings. regret. they are as it were stored up in the Will. horror. Of course. 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. no entity actual can feel these emotions: no. where the human entities interact with those entities they had encountered in their most recent incarnation. As in the more localised situation. phantasies.

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

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

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

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. But notice that there is an echo here of our relation to the Ego. though a 241 . It has to do on one level – the level easiest to comprehend – with the relation between the mother and her child. It is very strange. despite my reluctance to undertake it.Endnote 3: The Mother This is the final essay. yet in each case there is the pull of identification. in fact. this note will most likely add nothing material to what has gone before. to the point of identification? Immediately there is the feeling of entrapment. the need to pull away completely. In the first place. it may well open up areas of speculation best left for readers to discover for themselves. 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. Yet it is almost impossible to state what this wish is. it is both the least relevant to the Gryphon Mystery and yet the most difficult to compose. even though the end is not as we would like – we do not become the Ego. There we switch between the one and the many. Some kind of loving closeness with the mother. But the pressure to attempt this examination has remained very great. Put succinctly. the child and his or her mother. They are very different experiences admittedly. the pull of the Mother. here we switch between something like immersion and separation. but with this difference: the pull of the Ego is real and valid. 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.

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

Allow that these names were bandied about. How would it be with the old Goddess? Isis? Isis cried for her husband. 243 . Aphrodite indicates transformation. which is why she is the virgin. hence the solicitude of the Mother. Such a long detour to find the thread I wanted. If you could turn to an ancient Goddess. the Mother does not do transformation. Why Aphrodite? The Mother cares for you in Hell. The human mother might seem inadequate to this task. transformation. Isis becoming or representing this or that other divinity. not birth. why would you do this? I would turn to Aphrodite. And yet. Best now to draw the distinction between the role of the Mother and that of the woman as Midwife. In Christian terms she merely intercedes for us with the Father. It is important here to note that the woman does not act on the man in any way. 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. Actually. This is because the woman shields herself from her Soul’s activity by means of her Sophic Heaven – in order to limit the Ego’s presence. Aphrodite becoming Venus becoming sex. This is who the Mother is for us. It can be seen from Endnote 1 above that the woman as Midwife acts as a kind of container for the man’s experiences. Diana? Diana loves. but that is what the Mother does. So Cybele? Cybele keeps her counsel. who would you turn to? Better still: if you turned to a Goddess. she prepares you for it.

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

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

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

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

you get an answer. the answer simply discloses the truth that is already in you. Philip Matthews Dublin 1.Final Is any of this true? Who knows? You ask a question.5.15 248 . You see? The question you ask already contains the answer. If you asked a question. Bonne chance. In other words. what kind of answer would you receive? Would it be true? How would you know? You could only know if you knew why you asked the question.