This posting comes about as a result of some stimulating back-and-forth banter between myself and crowdog in the comments section of the entry entitled “Night School“, regarding the dream I had of “The Man With the Five Qualities” as I’ve come to call it.
In the course of discussing the peculiar nature of this dream with crowdog, certain quite odd parallels and correspondences with “the real world” started to emerge, suggesting that “The Man with the Five Qualities” of my dream may well be real, the image of the emergent “future human”; the archetype of the integral consciousness.
Thanks to the probings of crowdog, I began to see some deeper correspondences between “The Man With the Five Qualities” and the much anticipated “mutation” in human consciousness anticipated by William Irwin Thompson (as “The Daimon”), Jean Gebser (“The Integral Consciousness”), Haridas Chaudhuri, Sri Aurobindo (“Supramental Consciousness”), Friedrich Nietzsche (“transhuman” or Übermensch), Carl Jung (the “Self”), Rosenstock-Huessy’s “metanoia“, and “the multidimensional consciousness” of Seth material.
It also occurred to me this morning that “The Kwisatz Haderach” of Frank Herbert’s Dune bears some resemblance to all of them, and may also be Herbert’s more or less subliminal anticipation of the emergence of “the Daimon”, Thompson’s preferred name for the supramental or integral consciousness structure — the self-overcoming of the ego-consciousness in man. In any event, I’ve always considered Herbert’s Dune to be inspired.
The movie adaptation, in two parts, of Herbert’s Dune series is available online for those interested. It chronicles the transformations of the character Paul Atreides into “the Kwisatz Haderach”, who is described as “the one who can be in many places at once”.
This is, in any case, something I want to explore in this post — the possibility that they are all pointing at the same thing. And that by “same thing” we mean the emergence of a new consciousness structure.
The report of my dream of “The Man With the Five Qualities” is recorded in “Night School”, so I won’t repeat it here except to emphasise the point that to my dreaming consciousness, “the Man With the Five Qualities” could appear as either a single individual with five qualities or as a plurality of five separate individuals. To my dreaming consciousness, there was no contradiction in this, and it was one of the most peculiar experiences of the dream. He was the one who could also be the many, and the “five qualities” could be equally five individualities or “selves”.
The Man With the Five Qualities therefore resembled a hologramme.
What was not given about the Man With the Five Qualities was the names of the five qualities themselves. Yet these “five qualities” were deemed sufficiently crucial for the repair of the broken “Great Chain of Being”. That is why the character I called “the superstitious shaman” lured and tricked the Man With the Five Qualities, (or optionally the “one-who-could-be-many”) into a trap in which his awareness would become the permanent “glue” to patch up the Great Chain of Being (otherwise also known as Sacred Hoop).
Now, quite absurdly, until this morning, I didn’t even make the link between this “Man of the Five Qualities” and the various representations of the integral consciousness, including William Blake’s “Albion”. I didn’t at first recognise “the Man of the Five Qualities” because I was thinking in terms of the fourfold self, of Blake’s “four Zoas” (Urizen, Tharmas, Urthona, Luvah), of Jean Gebser’s “four structures of consciousness” (archaic, magical, mythical, mental-rational), of the four directions of the Sacred Hoop, of the Guardians of the Four Directions in Buddhism, and the four-staged “emanation” of the Daimon described by Thompson (Mythos, Logos, Theoria, Praxis) from Ontos etc, and so on.
But, of course, the integral consciousness is itself the “fifth”. “Albion” is the fifth. Thompson’s “Ontos” is the fifth. And in the legend of the Buddha uniting the begging bowls of the Guardians of the Four Directions with his own, his own “begging bowl” is also the fifth. Likewise, the four directions of the Sacred Hoop are just four directions until they are united by the man or woman “who speaks from the centre of the voice” and integrates them. The fifth is the one who “speaks from the centre of the voice” and brings the spirits of North, South, East, and West into the hoop.
This man or woman who “speaks from the centre of the voice” corresponds to Rosenstock-Huessy’s “cross of reality” with its four directions or “fronts” of space and time (past and future, inner and outer).
Although the “cross of reality” is fourfold in direction, the reality of the cross itself is the fifth, the holistic. This is what Rosenstock-Huessy refers to as “metanoia” or “new mind”. That is to say, “the glue” that binds together the different times and spaces, grammatically, whenever one “speaks from the centre of the voice”.
So, it would seem that “the Man of the Five Qualities” is the archetype of the integral consciousness — the Daimon. So, what can this archetype of the possible human tell us about the potential for “new consciousness”. For it would seem that The Man of the Five Qualities is an image of the possible human, of the new mutation anticipated by all the authors mentioned above.
In other words, what is “the Daimon”, this consciousness structure that William Irwin Thompson sees emerging as the over-coming of the ego-consciousness and of Blake’s condition of “single vision”?
It’s a hologramme. I believe that the new human self in the process of being born is the form of a hologramme, and in that sense can easily be understood in the form of “the Kwisatz Haderach” — the one-who-can-be-in-many-places-at-once — a being at once singular and yet multiform and multidimensional. In other words, a consciousness that can span all times and spaces and integrate them into a whole. “Cosmic consciousness” in other terms.
But, if it is a consciousness that can span all times and spaces, then that means it is a consciousness that can make all times and spaces present — the “glue”, as it were, and the arch of time. This is what Gebser means by “the ever-present origin”. It takes the form of a hologramme in which the whole is implicit in every part — the “one-that-can-be-in-many-places-at-once”.
Therefore, I’m led to the conclusion that the Daimon is real, and represents the emergent reality of the new consciousness, for the emergence of the holographic universe as model of the cosmos is identical with the “irruption” of the holographic consciousness. We can hardly have the one without the other. The “Man of the Five Qualities” is the holographic consciousness.
With that, we have the possibility of recognising the Daimon as it emerges as the integral consciousness in what it does with time and the transfiguration of time.