Merry Christmas

A very Merry Christmas to all the readers of The Chrysalis. I do wish you all a very enjoyable, pleasant, and relaxing holiday season — the eye of the storm, as it were.

Thank you for being with The Chrysalis.

25 responses to “Merry Christmas”

  1. rosthern says :

    A Very Merry Christmas to you as well! 🙏

  2. Soror Mystica says :

    Merry Christmas and, may angels accompany you on this plane. Thank you for all you write.

  3. InfiniteWarrior says :

    About that “eye of the storm….” Only Lucy would think it’s a seasonal affair. ; )

    • InfiniteWarrior says :

      You seem to have a knack for locating some mighty fine pearls among the flotsam and jetsam floating about on the internet. Ever think of curating them on a reblog here on WordPress or elsewhere so us peeps can peruse them at our leisure?

  4. TheOakofNormal says :

    Lots of interesting conversations between these two on YouTube for anyone interested.

  5. Scott Preston says :

    currently reading Rudolf Steiner’s *The Evolution of Consciousness” — a series of lectures he gave in Wales in 1923. Quite a remarkable book. I’ve been toting this book around for decades unread and finally took it up — and at the right time I think. For those who don’t mind reading online (I find it quite eyeball searing after a wall) it’s available online at the Steiner archive

    https://wn.rsarchive.org/Lectures/GA227/English/RSP1966/EvoCon_index.html

    Although Steiner uses a quite different idiom from Gebser and others, there are fundamental resonances, and I’m particularly interested in his “four bodies” — the etheric body, the astral body, the formative forces body, and the ego body, so these appear to be congriuent with Gebser’s four structures of consciousness also.

  6. steve says :

    5.0 out of 5 stars The body, the soul and the spirit aspects of self laid bare
    Reviewed in the United States on July 6, 2014
    Review of Evolution of Consciousness As Revealed Through Initiation Knowledge by Rudolf Steiner

    Thirteen lectures, two addresses, two sessions of answering questions, held in Penmaenmawr, North Wales, from 18 to 31 August 1923, supplemented by drawings.

    Lecture 1 really sets the stage and the conditions for achieving an evolution in one’s consciousness. I can hardly express the effect this Lecture has had on me. I read it probably around the first week of June, 2014, just after purchase. I continued to read for the next few days up to Lecture 4. I was asked to put the book down. I’ve been meditating upon Lecture 1 ever since. Today is July 3rd, 2014, exactly 1 month after purchase. I was eagerly able to read to Lecture 10 today (7/3/14).

    After reading the first page of Lecture 1 again, for this review, the following came through:

    Can you find your own being in the sense-perceptible world? And, when I say “your own being” I do not mean your physical self. And, if you find your physical self and will, in fact, call that your being, I am hard pressed to say you understand the question. If asked this question, you will find them answering, “I am right here. You can see me. I find my own being to be right here before you.” That is, most persons I know don’t even know how (because they have never been taught it) to begin to treat their own being as made up of more than a physical being. Emotions are often suppressed; the mind is taught to be capable of discovering more physical properties of the outside world; to be educated to do routines; to think and perform a duty or career. Spirituality is still, for the most part, a belief system. We can say today that the monolithic character of a person as their physical self in a physical world has taken over.

    What I’ve been able to deduce in my spiritual search is that certain people are, in fact, completely separated from even this monolithic character of their own self! Not only were they erroneously in the belief that they were only physical, they were also disconnected from even this (partly) true picture (that they are a physical being); not in a true spiritual sense, but in an projection of a true self that would completely replace this physical self in some distant future; and, one that originally existed purely in a distant past (thus replacing cosmic evolution in the past and the future). Evolution is completely replaced in these souls with a static, monolithic spiritual state that exists eternally. At some point, it became clear to me that the physicalist and spiritualist monoliths of self are metaphysically equivalent to one another.

    Next, I found in those souls who do admit to a physical, emotional and mental self a new monolith, that of Reason. Reason, it was found, got rid of all the emotional turmoil. This is such an achievement in these souls and their picture of the self! The proverbial hat must be tipped to them for their achievement. But, to a person, so far, those who stopped here fell into the same metaphysical trap as those mentioned above, the picture of the human being becomes a monolith again (in this specific case, in “oneness” of the Causal Body); the final perfection of a static, monolithic spiritual state that exists eternally replaces personal, planetary and cosmic evolution within the microcosm, i.e., within our own human scales of them as such.

    What does the first group of souls do to achieve their picture of the evolution of human consciousness? They skip all the intermediary steps! Like climbing the steepest part of the mountain, but rather than scaling it themselves, they end up trying to take a helicopter. What does the second group of souls do to achieve their picture of the evolution of human consciousness? They take the intermediary steps, yet come to a pralaya (as expected), but decide, unconsciously, to not “re-embody”. Both of these problems are encountered by and within each group; and, yet, these issues are, in fact, expected! In fact, lifetimes are spent in them, pressing as the soul does, up against them, not quite able to solve them.

    The latter group often becomes depressed at the emptiness that is felt when their goal isn’t reached (a mystical union with the divine). Nicholas of Cusa is one such, very brilliant, soul who encountered this emptiness and became quite depressed over this experience (according to Klocek). The former group (group 1 souls) often begins to isolate themselves from others in order to protect the illusion of perfection in heaven to come.

    Let me quote some from Lecture 1 and make appropriate initiation comments:

    “My dear friends, understanding the way the world evolves has, throughout the ages, has been associated with understanding our own human nature.”

    Understanding our own human nature. Most people will admit to having emotions and a mind. From the study of the world in our primary education (as if naturalism is true), most people will only be capable of, unconsciously, saying they have a mind and subsequent emotions in the monolith that is their physical being. Most people will only consider the negative aspects of their emotions giving short shrift to their positive feelings and expressions (well-adjusted persons give more shrift to positive emotions); the emotion of Love, however, has not been spiritualized and cannot be considered the most advanced state of their being (individual freedom still rules our species search for truth under Reason‘s guide).

    But, notice this incredible fact. They are really only capable of considering self from within a physicalist framework with projection and/or reason guiding them.

    Steiner continues:

    “It is generally recognized that in the days when not only material existence but also spiritual life was taken into consideration a human being was looked upon as a microcosm, as a world in miniature. This means that human beings, in their being and doing, in the whole part they play in the world, were viewed as a concentration of all the laws and activities of the cosmos. In those days it was insisted that an understanding of the world could be founded only on an understanding of the human being.”

    We don’t get human emotions and mind in the picture of the world. We see here where group 1 souls get their projection and source of justification in it when they put these elements of their whole being into the macrocosm. We see the anthropomorphic deities, here, come to life! If we are careful, like the group 2 souls, we do, however, get mineral (physical), plant (etheric) and animal (astral) consciousness elements in the picture of the world. We see, here, Aristotle’s teachings come to life! Where do group 2 souls get the spiritual picture? Unfortunately, today, in reason or the mind; which often ends in a projection of oneness. The spiritual monolith of self replaces the evolution of consciousness in the 3 worlds. If understood as the void of lower Samadhi, this is a very advanced spiritual state of their evolution in consciousness (in fact, it is a fact of their evolution in consciousness, called, we‘ll see again, the Causal Body).

    So, what Initiation Knowledge will do for us is correctly orient our self in the three worlds, bringing each world to life as a separate “body”. We can see our physical body and feel it using all of our senses. We must learn to use this example for the other parts of our being. We must begin to see the emotions as a body; we must begin to see the mind as a body. We first form the following tabulation:

    1. Physical body
    2. Emotional body
    3. Mental body.

    Just as we see a developing (physical) body, our own physique through time, we must begin to see a similar development of our emotional and mental bodies developing the same way under the same spiritual and life-forces as that of the physical body. This process is itself part and parcel of Initiation Knowledge. It will lead to an understanding of the self in the world within itself; before and prior to initiation into the greater world of which the whole self is an intimate part.

    Steiner continues:

    “But here, for those who are really unprejudiced, a difficulty arises at once. Directly people want to arrive at so-called self-knowledge–the only truly human knowledge–they find themselves confronted by an overwhelming riddle; and after observing themselves for a while, they have to acknowledge that this being of theirs, as it appears in the world of the senses, is not completely manifest even to their own soul. They have to admit that for ordinary sense perception part of their being remains hidden and unknown. Thus before they can reach knowledge of the world they are faced with the task of first looking for their true being, stirring this into evolving in the process of knowing themselves.”

    When we reference our own self in speech we find that we use a word, a single letter, to make reference to this self, that of the I:

    I think, I feel, I will; I see, I touch, I hear. In short, I am.

    What are we taught growing up? We are taught to shun this I; to put it down and keep it subdued before it grows too self-centered. We are taught to be polite, to watch our p’s and q’s; to be mild-mannered and to let others go first. Some of this is expected. But, are we in the west taught to locate this I in the self? No. It is just assumed to exist. Are we ever taught how to reference it except through and in relationship to others? No. The reference of the self to the self is neglected; and, thus, does arise this monolithic physical sense of self with peripheral effects called “emotions” and “mind”.

    We are never asked in the west to confront the riddle of the self aware of itself by those in authority over us (our parents, teachers, etc. including those in medicine and politics). Always are we taught to fess up that we were inadequate to the task of accomplishing something; we’re put down and made to feel inferior over and over; growing us in man’s less mature image of self, the most mature western man can muster at this time, but still very much spiritually immature. Much of the world’s confusions about manifestation stem from this lack of self-knowledge. Yet, what is actually happening?

    Steiner continues:

    “A simple reflection will show that our true being, our inner activity as an individual, cannot be found in the world that we encounter with our senses. For directly we pass through the gate of death we are given over as a corpse to the laws and conditions of the sense-perceptible world. The laws of nature–those laws which prevail out there in the visible world–seize upon our physically dead part. In fact the system of relationships which we call the human organism now comes to an end, and after a time, depending upon the manner of burial, our physical body disintegrates.”

    Steiner is building a picture for us. We are not to jump ahead here with introduction of physical death, but to see an activity of life in us that can’t be found (has not been found) in the sense-perceptible world. If this activity of life isn’t seen or felt yet; if it isn’t an experience yet, of forces that fight this death process; if you haven’t done the self-contemplative work, yet, about this, then what is said above will be lost and maybe not even recovered in the following explanation:

    “From this simple observation, therefore, we see that the sum of nature’s laws in so far as we come to know them through sense observation, is adapted solely to breaking down the human organism, but not to building it up. So we have to look for the kind of laws, for that other activity which during earthly life, from birth or rather conception until death, battles against the forces, the laws of dissolution. At every moment of our life we are engaged, with our inner human being, in a battle with death.”

    Steiner is asking us to search for the lost chord (of Moody Blues fame); the lost I. This is the charge of all teachers to their students in Initiation Knowledge. We must find the part of us that keeps death at bay for a spell. The spell of our inevitability to succumb to it eventually. That’s right. We all must die to do this! We must empty our own pictures of life and death and actually experience death (an emptying of consciousness, what Steiner calls becoming a “being of space”) to go through it as an initiation in this search for the I.

    Here is Steiner:

    “As citizens of the earth, all the time between our conception and our death our essential inner being is fighting against the laws of nature. And if we really want to rise to self-knowledge we have to investigate that activity in the human being which works to combat death. *Indeed, if we are going to explore human nature thoroughly (which is our intention in these lectures) we shall have to show how it comes about in the course of our development on earth that our inner activities ultimately succumb to death–how death gains the victory over the hidden forces opposing it.*” (Emphasis mine).

    Now, this may sound absurd to some or a bit obscure to others. It certainly will not be accepted by the uninitiated. If not already well ensconced in your own path into initiation knowledge, this aspect of life, that is, death, as a process within the living, should be utterly foreign to you. It should confuse you and scare you and/or turn you off. Trungpa, in his book “Ocean of Dharma,” for instance, calls this “ignorance.” In it, before initiation knowledge is taught, we’d feel clumsy and dumb, something of the nature of stupidity even; on the other hand, a gap in this ignorance, says Trungpa, is the beginning of entrance to prajna, or what he calls transcendental knowledge; or the “logic of the spiritual world” in Steiner.

    In Lectures 2 – 8, Steiner explores those elements of dreaming and sleeping that prepare us to enter the spiritual world each night. Sleep, then, in initiation knowledge isn’t just what we do to get rest for the next day, but is a state of ignorance of the laws of nature and an entrance into the laws of spirit. In Steiner’s picture of the four-fold human being, the Mental body above is subsumed into what he terms the Ego or I; the Astral body (Emotional body) is retained; the Physical body is separated into a material (mineral) component and a formative forces (plant) component. The new four-fold human being picture now looks like this:

    1. Mineral (Matter
    > Physical or “body”)
    2. Plant (Etheric
    3. Animal (Astral or “soul”)
    4. Human (Ego or “spirit”)

    Again, let me quote from Lecture 5 and make appropriate initiation comments:

    “Dreams, which I have already said something about, pointing out that they should not be given too much importance in ordinary earthly life, are nevertheless of immeasurable significance to those wishing to gain knowledge of our human relationship to the supersensible world.”

    Steiner tells us that when we sleep, the spirit and soul separate from the body and enter the spiritual world. To the initiate of a certain degree (group 2 souls), I would ask, if you have only experienced in your meditative practices a subjective experience of spirit (that is you‘ve experienced it only as “emptiness”), please let your whole self become aware right now that each night you are traveling *objectively* as a spiritual person. This may be a void or gap in your knowledge. Good!

    To the believer in God of the group 1 soul type, please accept this on faith for now and be not afraid. You can admit that in sleep you experience a reality apart from the physical one we are all so accustomed to in our waking life. We simply call them our “dreams”. “I had a dream(s),” we say. Then, we all enter deep, dreamless sleep. This is the first small taste of Trungpa’s “gap”! No longer accept your physical monolithic self projected into an eternity as the true picture! Ignorance (of the experience of your earthly life as it is under natural law) becomes knowledge of the super-sensible if you will let it. This teaching on ignorance as super-sensible knowledge of the spirit world is so simple that it is completely missed. This nothingness as spirit felt and experienced so deeply one third of our entire earth lives!

    Steiner continues:

    “And in the first place they do indeed lead to that world of experience where we come in contact with the supersensible world, and the laws of nature cease to hold good. So the world of dream pictures is really like a veil concealing the spiritual world. And we can say: ‘Here is a human being, and there the veil of dreams. Behind it lies the spiritual world.’”

    He emphasizes that dreams become disorganized in the modern person, what in persons of the past were signs of the spiritual world brought back as a moral content “just as real a world as here in the sense world the natural world is, the world governed by the laws of nature.”

    He continues:

    “But it makes a great difference whether, as happens in dreams, we enter the spiritual world unconsciously, or consciously through Imagination and Inspiration. For if we enter by way of Imagination and Inspiration consciously then everything looks different than it does in the physical world of nature. Then, behind the veil of the dream, that is, behind what the Greeks called ‘chaos’, the moral world proves to be just as real a world as here in the sense world the natural world is, the world governed by the laws of nature.”

    Let’s take stock of this special presentation of what, to most of us, is some fairly well ignored aspects to our natural life, spiritually, through sleeping and eating. We know we are a physical person. We are told by Steiner that we have a body, a soul and a spirit. We were asked if we could locate that aspect of ourselves that fights the natural death process attempting, naturally as it does, to subsume our being unto it. We’re told that this part of us that fights for our very natural, earthly life, cannot be under the same laws as that which is trying to destroy us. Up to this very minute, most of us have never thought about this possibility. How is it we stay alive? How do we enter the spiritual world? Are the natural forces that keep us alive the same forces that bring about our physical dissolution in death? Why do we accept the sense impressions that eating food stuffs and keeping wet are what keep us alive? Why do we marginalize sleep, dreams and deep sleep into nothing important? We accept this all, wittingly or not (that metabolic and digestive processes), as of or originating within this picture we’ve been taught about our physical, monolithic self.

    Steiner immediately asks us to see how a sense impression cannot give us anything more than the forces of death at work! We are asked, then, in a super-sensible rebuilding move, to go to the time of our physical dissolution and Imagine that the force that fights the death process Inspires us to eventually succumb to it! It is an unexpected, yet Intuitive, move! If we do as instructed, of course.

    Let’s go back to Chapter 5 again, pg. 114:

    “It is really only possible to speak of this world because our studies have reached the point to which these lectures have brought us. What human beings in their ordinary state of consciousness see the external world is merely its outer manifestation, is actually a huge illusion. For the spiritual reality that activates it is not seen until we get behind it. And fundamentally speaking, when human beings dream, they become submerged in this spiritual reality, though without them being fully prepared, so that what they meet with appears to them in this whirling confusion. So, to begin with, our chief task is to learn why, when we dream, we enter a world which compared with that of nature, is so disorganized and chaotic.

    “To help us forward in our study of dreams I must now tell you something about what Imagination and Inspiration can perceive in the spiritual world. We find first and foremost that when in full consciousness we enter this spiritual world by way of Imagination and Inspiration it immediately appears to us to be threefold. Therefore we can only speak about the world and our theme, i.e., the evolution of the world and of humankind, when we have come to the point we have now reached. For only now can I speak of the fact that when human beings confront the external world that shows itself to their senses they are really facing a spiritual world that is threefold, that is, they are actually confronting three worlds.”

    Ok, this is that direction I gave above about the uninitiated only being able to accept their self as a physical monolith with subsidiary aspects called “having emotions and using my mind” subsumed under this monolithic, physicalist, characterization of self.

    We are, here, being asked, directly by Dr. Steiner himself, to accept that we do not confront a single world, but three. Three *actual* worlds. Three *separate* worlds. Not one, but three! We cannot proceed without this acceptance, at least intellectually (knowing the referents in our ordinary state of waking consciousness are the mineral, plant and animal kingdoms. We‘re building the evolutionary case that a human being is four-fold in cosmic evolution containing mineral, plant, animal and “human” components).

    I’ve pointed your intellect to the fact that we have a physical physique, we must begin to Imagine an emotional and mental physique as well (if you understand the mappings above, use them as necessary to help you at this point). Going will be slower and inhibited if we resist; and gains will come in trickles if at all. I will remind you that you can see the mineral, plant and animal world within your normal sense perceptions of the external world. Use your Imaginative powers to Inspire you to see how without a spiritual world and its logic, sense perception and its logic leads only to death; there can be no force opposing it and we would not be alive! Something about having a soul from each world makes evolution possible.

    The gap in our knowledge of the logic of the senses, when experienced as forms of death encountered consciously with willful intent, becomes that part of ourselves that sacrifices itself for our material/physical self’s continued existence. From this spirit-knowledge does come the realization that it is the spirit and the soul whose logic it is to intercede on our behalf until the hour of our physical dissolution. When they withdraws each night in sleep, our physical autonomy is removed; yet, the physical body is kept alive by cosmic and planetary forces (mineral and plant souls) that regulate it while our spiritual self is absent.

    He says that we moderns, when we fall asleep, ignore the Dweller on the Threshold, who always greets our soul and spirit upon crossing the threshold from the natural world and the spiritual world encountered during sleep. We ignore it and become confused. Elements in dreams that show us the spiritual laws are a levity, abilities we lack in the matter and etheric vehicles, time and space changes.

    In Lectures 9 and 10 we are more formerly introduced to Dissolution by Death (physical death) and what the person is to expect in that experience. We are told that we actually go back, between death and rebirth, through our entire life of sleep (which was our entrance into the spiritual world while alive) and do this review, what can be estimated to be about one third of our whole life-lived, backwards.

    Specifically, I want to mention that in Lecture 9, Steiner describes the 3 iron necessities (from ancient Egyptian lore) on sleep:

    1. Anxiety
    2. The swinging to and fro between keeping hold of oneself and becoming faint
    3. And standing on the brink of an abyss

    Here is Steiner:

    “The Egyptian mystery teachings, which still told of such things out of the art of instinctive clairvoyance, proclaimed: If human beings were to enter consciously the world they enter unconsciously every night in sleep they would have to become immersed in the three iron necessities.

    “These experiences during sleep produce in human beings, again unconsciously, a profound yearning for the divine which they then feel to be filling, penetrating, permeating the whole cosmos. For them the cosmos then opens up into a kind of hovering, weaving, ever-moving cloud formation which they are living in, and in which they could at any moment feel either alive or as though they could just as well disappear in this whole weaving life. Human beings are aware of how interwoven they are with the divine that weaves and surges through the world. And the sort of pantheistic feeling for God occurring in every human being during waking life is the after-effect, the consequence of this pantheistic feeling for God experienced during sleep.”

    I’m wondering if you feel this way. I suspect that if you’ve made it this far (in this review and your spiritual search!) and are becoming encouraged, that maybe something is clicking here about sleep, the self and the spiritual world. It is so hard to see the map of sleep and the spiritual world. And, I’m not talking about what may be happening during sleep, but what is there in the 3 iron necessities and what is missing from the pictures during sleep. Surely you see it!? The 3 iron necessities are another glimpse at a human being experiencing the body, soul and spirit!

    Lectures 11-13 culminates in a dramatic charge of “spiritual imprisonment” within our moderns “scientific outlook”. Earlier I mentioned this physical monolithic sense of self permeating as it does every person’s soul. To a person, everyone I’ve met is under the power of this monolithic picture of self today. We can’t help it. Ugggh! So many projections come from it. Oneness is probably the best one. Oneness of this sort is the only one I will continue to teach. Not that it is all I teach, but “accept” isn’t quite right (as a true picture for an evolution in consciousness in initiation knowledge).

    For instance, when I mentioned group 1 souls and their projection of a monolithic perfect self in a heaven to come from an Eden devolved, I accept this picture of oneness with God in heaven to come in all believer’s that still hold it consciously or unconsciously. I don’t teach this type of truth, though. That’s what I mean by teach.

    Anyhoo, the point of my bringing up the monolithic characterization of self, learned as it has been from the logic of the natural world we encounter while awake, has created itself into this spiritual imprisonment.

    Here is Steiner:

    “And a great part of what today is called the scientific outlook–not the facts of science, for they are good, but what is called the scientific outlook–consists of nothing else than pictures of the general occult imprisonment threatening to engulf humankind. The danger lies in the fact of people being surrounded on all sides (like any monolithic structure they’ve enclosed about themselves) by pictures of atomistic and molecular nature (see how we view our bodies this way and we can’t locate a soul or spirit at all?). Surrounded by these pictures set up by occult imprisonment people are prevented from looking out at pictures of the free spirit and the stars; for the atomistic picture of the world is like a wall around the human soul–the spiritual wall of a prison house.” (Parts in parens added for emphasis.)

    Notice how the physical self, in this picture of the self, is truly a monolith. It does enclose all the other bodies, like an outer sheath, and hides them! No wonder we’re so confused. This fact of our self is “good” (as Steiner points out about scientific facts). We’re not replacing one monolith for another, but adding and extending ourselves. We’re learning, in this very review, if we are willing to become a being of transformation and evolution; a spirit who has soul and body in a physical world.

    ” Amazon review by unknown “

  7. steve says :

    „Apparently the rise of consciousness is linked to certain kinds of privation. It is the bitterness of self-consciousness that we knowers know best. Critical of the illusions that sustained mankind in earlier times, this self-consciousness of ours does little to sustain us now. The question is: which is disenchanted, the world itself or the consciousness we have of it?“ — Saul Bellow

  8. steve says :

    Askesis! Askezis. Askezė. A greek word, Lithuanians say Askezė, spiritual discipline, practice. A totality of rituals meant for cleansing. A way of living of some sort even with which it is aimed to suppress vices/passions ,to control ones body and soul. In the case of platonism it is to highlight the immortal origin of oneself it is to remind yourself this. for this reason there used to be a notable oath sworn by the oracles of delphi which Socrates highlighted as “know thyself”. To know oneself can be interpreted in many ways, one way of them is so that the process of ones comprehension is already an askesis in a certain way ,and ofcourse this askesis shall not be confused with the christian monk askesis, there are slightly different things there. Because in Greece it was not starvation of the body in a desert or things like that, but an attempt to reconstruct such integral fulfilmet of a human. Primarily highilighted are the aspects of awareness, consciouscness, remembering so to speak of who are you TRULLY. And to know oneself- remember who you trully are. So in one way to remember that you are a mortal being in one aspect ,so that you wouldnt hide what you cannot hide , so that you wouldnt commit any more folly of some sort, and in another aspect what is that thing that surpasses your individuality, that rudiment that which is the essence of you. And in the context of the ‘platonic cave’, the essence of a person is often called ‘daemon’. The word daimon at first in Greece was a synonym of the word ‘Teos’ which means “God” , so daemon is some sort of a divine entity, a divine essence. In christianity this term, so it was, took a completely different meaning. And like a demon is a force of evil, but it was precisely because all of the named ‘pagan’ culture has been demonised during the process of the disputes, with the intention of slandering, to point out any kind of negative thing. And in platonism and especially in neoplatonism so when knowing oneself, a person can expect to discover this daemon, that which is the true governor of his, the true essence of him. In this sense, in Platos dialogues, Socrates very often used to say for example when Socrates wants to do something, suddenly, his inner daemon warns him, not to go here not to do this or that. So it is a sort of inner voice that knows what is the correct thing to do. If a person lets say whole life is painted with some other passions and aspirations he is clouded with those memories of the daemon, so that person in a way is somehow split/separated, and he does not see what is the correct thing to do anymore, he can make incorrect choices, he will chooce according to those qualities which are in that case, those that arise from some other exterior things, and in that way he will involve himself in some dramatic event, will suffer, and eventually will be forced to turn back and look for what is his true ruler. In Platos “Laws”, there is such an interesting comparison(fable?) even, is that a human is a doll of Gods. It is talked about like a theater of marionete dolls and a person is being controlled by his daemon. we can say that the daemon is his some unique, otherwordly, transcendental archetype, his some final essence that which surpasses that individuality that is embodied. So PLato says that a person is a doll on strings controlled by the Gods, so if a person listen to his daemon he acts correctly and if he doesnt he goes against his daemons will, the inner essence of himself even. And in this way sooner or later his own daemon punishes him. His misfortune, or a bad circumstance can be a way of punishment to a person by his own daemon, for this that he isnt properly conscious, that he submits to his vices, his bad impulses. That he does not devote himself in this case what would be to philosophy, that is to love knowledge. So philosophy is a trait or quality of the daemon which you must love, love yourself and the daemon within you. Plato says in one dialogue Philosphies and a persons ultimate goal is to make the body as similar to God.

  9. Scott Preston says :

    “In the language of physical science, the change from materialism to ‘organic realism’—as the new outlook may be termed—is the displacement of the notion of static stuff by the notion of fluent energy. Such energy has its structure of action & flow, and is inconceivable apart from such structure. It is also conditioned by ‘quantum’ requirements. These are the reflections into physical science of the individual prehensions, & of the individual actual entities to which these prehensions belong. Mathematical physics translates the saying of Heraclitus, ‘All things flow,’ into its own language. It then becomes, All things are vectors. Mathematical physics also accepts the atomistic doctrine of Democritus. It translates it into the phrase, All flow of energy obeys ‘quantum’ conditions. But what has vanished from the field of ultimate scientific conceptions is the notion of vacuous material existence with passive endurance, with primary individual attributes, & with accidental adventures. Some features of the physical world can be expressed in that way. But the concept is useless as an ultimate notion in science, and in cosmology.”

    A. N. Whitehead.

    • Scott Preston says :

      Good. Many important points made in this presentation. We are in the thick of it now. One matter I should point out in relation to Gebser — his insistence that we must take the hardship of transformation upon ourselves or the Earth will impose it on us, which seems to be happening now. This is where Nietzsche’s “amor fati” and Gebser’s acceptance of “Shicksal” (fate) also align.

      Nietzsche was concerned that the “Last Man” would not have the strength of spirit to endure passage through the abyss. (Rilke is quoted here in that regard, and recalls Blake as well).

      • InfiniteWarrior says :

        the Earth will impose it on us

        And that she is. A very good thing in its way as human beings appear not to want to change unless we absolutely must and, now — well — one could hardly argue against the fact that we absolutely must. So, there is that.

  10. InfiniteWarrior says :

    This morning, the 22 of January 2022 Thay, Zen Master Thich Nhat Hanh, has passed away peacefully at Từ Hiếu Temple in Huế, Vietnam, at 00:00hrs, at the age of 95….

    Thay has been the most extraordinary teacher, whose peace, tender compassion, and bright wisdom has touched the lives of millions. Whether we have encountered him on retreats, at public talks, or through his books and online teachings–or simply through the story of his incredible life–we can see that Thay has been a true bodhisattva, an immense force for peace and healing in the world.

    • Scott Preston says :

      I’ll always remember Hanh as the teacher of walking in a sacred manner (“Peace is Every Step”). That phrase “walking in a sacred manner” is an indigenous one I came across somewhere, but likely what is described in the “Navajo Prayer”.

      I walk with beauty before me. I walk with beauty behind me.
      I walk with beauty below me. I walk with beauty above me.
      I walk with beauty around me. My words will be beautiful.
      In beauty all day long may I walk.

      As you can imagine, this way of walking if a way of walking as if one is at the centre of the sacred hoop, which is the integral and integrating centre or vital core, also called “presence” or “eternal now” or “eye of the storm” and so on. This is also coincident with Gebser’s “ever-present origin” and, being pure presence therefore, with “time-freedom”. Seems all rather simple at root, if it weren’t for the distractions, deflections, deceptions, vexations and turbulence of monkey mind.

      Hanh distilled the essence of Buddhist teaching as “mindfulness”. Others call that “attention”.

    • InfiniteWarrior says :

      Do not stand at my grave and weep,
      I am not there, I do not sleep.
      I am in a thousand winds that blow,
      I am the softly falling snow.
      I am the gentle showers of rain,
      I am the fields of ripening grain.
      I am in the morning hush,
      I am in the graceful rush
      Of beautiful birds in circling flight,
      I am the starshine of the night.
      I am in the flowers that bloom,
      I am in a quiet room.
      I am in the birds that sing,
      I am in each lovely thing.
      Do not stand at my grave and cry,
      I am not there. I do not die.

      ~ Mary Elizabeth Frye

  11. Scott Preston says :

    Sorry to say it. The world is still walking blindly into a catastrophe.

  12. Scott Preston says :

    “Beyond the Self”. This looks like it may be an interesting book, judging from the excerpt posted here. It may especially combine well with A.H. Almaas’s *The :Point of Existence: Transformations of Narcissism in Self-Realization” (which I am currently reading, and it’s a fine piece of work).

    https://thereader.mitpress.mit.edu/meditation-and-the-unconscious-buddhism-neuroscience-conversation/

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