Text of a talk given by Eugene Halliday, Tan Y Garth tape 438
The Garden, it could really be called, “Adam hiding in the shrubbery.” It is about both of these things. This is relating to part of the Old Testament, right at the beginning. We want to say why we have drawn it in the way we have drawn it, why God is represented without specific edges and why Adam has fairly clear edges and why he is rolled up as if he is hiding from something. It says in the Bible that Adam committed a crime, he disobeyed God. Committing a crime is doing something against the law, generally of the social structure in which man lives. Committing a sin is something against God. Sin is a theological concept but every sin is also against an intelligent man’s social code and therefore sin and crime both refer to the same thing viewed from two different sides, one the theological and the other the social.
It is stated that God said to Adam, “You can do anything you like. You can eat these trees and their fruits, every green herb shall be for meat, but one tree you must not eat and that is the tree of the Knowledge of Good and Evil.” God is saying to Adam, “Do not eat of that fruit of the tree that confers the knowledge of good and evil.” He said this for a very definite reason and there are many heretical ways of looking at it. One of the pleasantest is a Donald Swann’s record of a song of Sidney’s Carter’s in which it is stated that God deliberately made man and woman and the serpent and the apple as part of a very large plan. The implication of it is that God has got everything tied up and there is no room for freedom, whereas there is, in fact, a little room for free and less room for dome. When God says to Adam, “Don’t distinguish between good and evil,” He is saying so for a very definite reason. It is not very likely that man will obey God but it is not inconceivable that he might. This conceivability that he might obey is the ground of saying that God did not precipitate, of necessity, man into this error, this sin or this crime.
et us examine what good means and evil means. Good is the will, ‘goo’, to a limit, ‘d.’ We compare good, that is in the belly, better, in the head and best, in the heart. This is the way we compare it, good, better, best. God had said the Tree of Good and Evil and they are opposed to each other. Good means to will to a limit. Evil is anti-live and means anything whatever that you do that causes your death. God says to Adam, “If you distinguish between these two you shall surely die.” This means that God has a very definite meaning for death because he knows, as a matter of fact, that His own Spirit which is in Adam, is eternal and immortal and therefore the Spirit of God in Adam, that made Adam into a living soul, as it said, “God breathed His Spirit into man and man became a living soul.” The soul is eternal and therefore it cannot die in the sense of being disintegrated and ceasing to exist. In the Bhagavad Gita it says, “Whatever is, cannot cease to be, whatever is not, cannot come to be.” This is a statement about the ultimate substance of reality. Whatever it is, it cannot cease to be what it is. So, evil, in being anti-life cannot mean this in any ultimate sense. When God says to Adam, you shall surely die if you distinguish between good and evil then He must be using the word die in a very special way. We will see in what way it is in a moment.
Then God leaves them to it and goes away so that they have a space in which to obey or disobey. While He is away, the serpent comes along. At that time the serpent had two legs. The python has vestigial legs inside its skin. It was once a biped serpent and has still got little legs in the skeleton to show this fact. The statement was made that it was demoted. From being a biped it was reduced to a belly-pod and was forced to go upon the ground. This has a very definite meaning. When it was a biped it was meant to say that it was a dualist. Everything in religious scripture is symbolical and the serpent is a dualist. He is going about on two legs and he is saying there are two principles in existence, the principle of matter and the principle of energy or spirit. He tempts man through the woman. We know that when the human being is considered as a whole, he has four parts. He has a part of the head part, intellect, which is called cognition by the psychiatrists; a part called the affect or emotional, feeling part; a part called the conative, primary drive part: and the co-ordinating spine. Man is already a four-fold being. Two parts are what we call female parts and two parts are what we call male parts.
We know the figure of eight involving the chest and the sub-diaphragm region is feeling and belly departments, feeling and urge, is specifically stressed in woman. This is the reason why the woman bears the child, why her pelvis is built differently from the man’s. She is stressed in this urge and feeling evaluation, but the man is stressed in the intellectual centre, in the forebrain and in the spinal cord. The spinal cord is the thing where the initiative, the decision to stress one centre or another, is situated.
When God takes Eve out of Adam, it is equivalent to stressing those aspects of her being that leave out the intellect and the initiative. If we remove the initiative and intellect from a being, all that we have left is a being that will tend to respond to a stimulus without consideration of the result. If the stimulus is pleasant it will move towards it and if it is painful it will move away from it. It will do this without any rational evaluation, so the serpent, which symbolises the external stimulus, goes to the woman, to Eve, and tells her something that she had not thought about first.
When the command was given by God, “Do not understand the meaning of good and evil, don’t eat that fruit. If you do you will die.” The serpent says to this, “You will not die.” The serpent is fully aware that the Spirit of God cannot die. He is also aware that the word die means division. We only know that the body is dead when it corrupts. If it does not corrupt we cannot truly say that it is dead. If a human being goes into a very deep coma and shows no breathing and no heartbeat, there would be a rather too hasty tendency to define that person as dead. It is better to wait a bit until the smell starts coming and the evidence of fleshly corruption is seen clearly, otherwise, a mistake could be made. Corruption or breaking in bits or division of the being is another meaning of die. If we look at the word ‘die’ the important part about it is the ‘d.’ The other part, ‘ie’ means affirmation. To die means to affirm division, to corrupt, to break in bits.
The serpent says to Eve, “You will not die, in the sense you didn’t understand God meant, namely because you are an eternal spirit of God, you cannot die, you participate in the continuum of God’s power therefore you cannot disintegrate.” Nevertheless you can be divided in your action functionally by the simple process of identifying with the different parts of experience. You can identify with your right hand, your left hand; you can take your right hand and thump your left hand very hard if you wish. You can hit your left knuckles with your right knuckles and hurt them. This is a fact that anybody can prove by simple experiment. It is possible for this unific being, this man who is a whole being, to use parts of himself against himself and so injure himself, and in this sense he can die. He can take a knife and proceed to cut off portions of his own anatomy. He cannot kill the eternal Spirit of God which constitutes his humanity, but he can, in fact, greatly impede his action by making the body act against itself. So that ‘die’ in this sense means to act against oneself, to contradict oneself.
The devil knows very well that it is possible to act against oneself because, actually, he has done it to demonstrate the possibility. The devil is embodied in the serpent. ‘Devil’ means ‘divider.’ God has said, “You will die,” and He has meant, you will be divided against yourself, by the act of distinguishing between good and evil. The serpent has said to Eve, “You will not die,” and he has meant that you will not eternally, pass away because you cannot, because you are the Spirit of God. Eve, who is not very subtle in her argument, cannot see this point. She says, “It is very nice to look at, it is nice to taste and it confers knowledge of good and evil, and we shall be like God.” So she eats it. That is to say, the external stimulus causes a being to respond to a stimulus on a feeling level and produces within the feeling, a bias which produces the drive. The feeling, once it is mobilised reactively to the stimulus, becomes conation, it becomes the drive. The being then goes into action. But Eve then proceeds to present to Adam, the apple, the fruit, and he is also led to eat it.
Now, he is the intellect and initiative. This means that the feeling side of being, responding to the stimulus on the calculus of pleasure-pain, passes into a conative drive which commits the whole body, including the intellect and the initiative with it. So now, the male part of the being has gone into bondage because of the pleasure–pain calculus. Most philosophers have accepted that man functions entirely on a pleasure-pain basis. That everything he does is determined by sensations which are pleasant and sensations which are painful and that man, in general, is so determined by this experimentally, statistically, it can be said that most men will respond in this way. They will function by moving towards the pleasant and away from the unpleasant. They will do this so regularly that there is very little ground for believing in the possibility of free response. By free we mean a response unconditioned by pleasure-pain, a response conditioned entirely by pure reason and initiative with initiative deciding what part of the reason to put into effect.
Good means will to a certain limit and evil is anti-life. In our own economy inside our body, in the stomach, we make an acid which is very, very biting. We make it in the stomach to bite the food in order to digest it. Today, if physical science wants to make this acid it needs a very high temperature to do it, but a human being can make this acid at blood temperatures in his stomach without damaging himself. If this acid is released in other places than the ones evolved for it, it is a very destructive acid. We can say that this acid is anti-life except in the place where it was evolved. If you take some of it and squirt it up the back of your nose, like you do when you are being sick after celebrating unwisely, you will find that it is a very, very unpleasant sensation, whereas in the normal stomach it is not a bit unpleasant. So, it is possible to get a living being in which processes that are against life are utilised to sharpen life. The acids and certain bitter elements in the body, the sharp elements in the body, which, in isolation are highly unpleasant, in combination with other things in the body, are like salt to a meal. They make it appetising, they make it possible to sharpen up the awareness of existence without destroying it. This means that the anti-life chemistry can be used as a sharpener of the awareness of life itself.
God has already solved this problem. He has taken all the sharpenesses that are called the sting of death and so on, all the fierce spirits which precipitate themselves as violent poisons at the material level, He has taken all these in proportions and relations with other chemicals that are mild and life-promoting and He has brought them in such a proportion together and solved the problem, so all these anti-life things are life promoting by sharpening the awareness that would otherwise be a very, very gentle, a rather negative, kind of quiet existence. The evils sharpen up the ‘goods’ and God had already solved this problem. This is why He said to Adam, “Don’t separate the good and evil.” He gave him a fair warning. He didn’t expect him to obey and He didn’t expect him to disobey, because God does not expect. God is Infinite, God is omnipresent therefore there is nothing ‘ex’ to God and therefore he does not expect. He frequently ‘inspects’ because everything is inside, but he does not look out because there is no out, so He cannot ex-pect. He does not expect Adam to disobey and He does not expect him to obey.
Consequently, He is looking at the thing as a logical possibility. When God creates, by the act of creation, (create means to circumscribe, to arc,) when He creates, He necessarily brings into being that which can be represented by a circle. To create is to circumscribe and when He brings something into being by circumscribing, what He circumscribes is a zone of Himself within the Infinite of Himself and the continuum of God’s Spirit runs straight through. Just the paper on which a circle is drawn is underneath it. The paper underneath the circle represents the Infinite Spirit of God. The circle represents a given zone, demarked from other zones by the rotation of force introduced into it. Inside the circle and outside the circle, qualitatively, are identical. That is to say, what is in the circle is exactly the same as the outer spirit beyond the circle. Beyond the circle we call the Transcendent Spirit of God. Within the circle we call the immanent Spirit of God. The immanent Spirit of God in man is what man calls his intelligence, his consciousness. This immanent Spirit of God inside man, if it were to function from inside without an external stimulus, would always function perfectly. This means that the perfect response is inside every man’s possibility of showing. When Christ says, “Be ye perfect,” He is referring to this fact. If a man can refer to his own centre instead of paying attention to the external stimulus, if he refers to his own centre, that centre will give him the pure response for any situation in which he may find himself.
God has said to Adam, don’t separate the good and evil, because, if you do, two things will happen to you. First of all, you will make war against yourself because you will have zoned your body. Supposing a man decides to find out what is good or evil in himself, and, being a sort of empirical fellow, he does experiments. So, he cuts little bits off himself and he takes samples of them and he gets all the various secretions from the different glands of his body and he tastes them and sorts them out into pleasant and unpleasant. He calls the unpleasant ones evil because they, in the experimental condition, produce an anti-life effect. “So,” he says, “I will get rid of evil.” So he takes all the glandular secretions that taste horrid and he starts throwing them out of the body. If he succeeds at all, then immediately his consciousness loses sharpness. He becomes duller witted. In fact, he wonders what the experiment he is doing, is. He tends to forget it and discontinues the experiment because he is now not sharp enough to do it. So, luckily, the experiment tends to get forgotten, because now he is not sharp enough to remember it. After a time, because he is not trying it out any more, he starts becoming sharp again. When he becomes sharp then he remembers that he was doing an experiment and that he forgot about it. Maybe, if he is very foolish, he starts throwing it out again. After a sufficient number of times, which is said to be in certain Indian Philosophies, in their subtle language for expressing all things, “Times very many,” then he decides that maybe they have got a function, because when he throws them out he gets dull. So now he decides to find out what they do for him. He starts pinching them from other beings like animals and other humans, when they are not looking, and squirting them into himself. Then he finds he becomes terribly sharp and bursts out in various types of rashes. He becomes terribly sharp, and he knows that he is because he cannot rest at night. He is profoundly irritated and terribly aware of his being.
Again, of course, for very, very many times, he persists in this experiment, and then, after a few thousand years, he realises that maybe balance has got something to do with it. When he gets near the idea of balance, he is getting near to the idea that God was referring to when He said, “Don’t separate good and evil.” Realise that both good and evil are both valid substances, each one with its own function and that it is entirely a matter of balancing the forces of good and the forces of evil. If Adam had obeyed God, the universe would have developed in a totally different way.
Imagine a man who has not divided good from evil so that he has not responded to the external stimulus and he is developing from his own centre. The amazing thing about it is, that the man who develops from his own centre cannot make a mistake. He will always proceed to push his perimeter out into any shape that he decides and he will push it as far as his will pushes it. He will take it as far as the ‘goo’ goes to ‘d’ and he will say to it, “Lo, it is good.” When God is creating in this way, He makes everything according to the six categories of existence and the one category of equilibration of rest, and, each time He does something, because he always stops, because He was working from within, He stops where He feels likes stopping; it is correct for Him to say, “For lo, it is good.” If a man develops from inside in this way he will take his four parts and he will feel his own being and he will comprehend the law of his own being better. Better means ‘Beth-tora’ house of the law. He will know how much energy he wishes to push to what limit, how much ‘goo’ to ‘d’, and his own essence will be fixed entirely according to himself. He will be an absolutely self-determining, creative being. This is the ideal for any being and when God gave Adam the opportunity of obeying Him, having created him, He said, “Don’t divide beings, just go on multiplying.” A being developing from its own centre in this way could precipitate further being from itself, identical with itself, all of them terribly intelligent.
We know we see the evidence of this in the simple process of budding. We see this in the development of an egg into an embryo, that it does it by a process of budding. A force inside can be watched progressively, especially with today’s techniques. We can take a cine film of the developing embryo and we can see that, in fact, this egg, actually, from forces inside itself, pushes itself out, in various ways and it gradually buds out and it makes itself into a being from inside. When it had pushed out one rather fat bud which will later become an arm with five little buds on which will later become fingers. I’ve got a prickly cactus which has got six new buds on it and they have grown quite quickly and they all started off with a sort of martial flare, very pink tips to begin with then elongating and going cooler. There is actually a symbology in the colour changes in this, terribly interesting, and the fact is any being can develop, in principle, from inside its own centre. When it does so develop, its development is necessarily perfect. That is to say it is determined by this being’s self-purpose. It is going as far as it wants to go, consequently, it cannot make a mistake. A mistake is taking something amiss and this it cannot do if it is developing from its own centre. It is God’s intention to Adam, if Adam can take the advice, although he is free to refuse it, for Adam to become such a being that he can, by concentrating in his own centre, construct from his own centre and produce other beings, designed by him, to fulfil the purpose of creation.
Unfortunately, he does not do this. Something in him is functioning in a way, from his own freedom and he does not work it out properly and he says, “Please give me assistance from outside.” He requests a helper from outside and God lets him have a look at the animals. He rejects these, they are not nice enough. God then says to him, “I will have to put you to sleep, take a bit out your own substance and give you a helper.” Now, Adam did say ‘a helper.’ He did not say, “Make me a co-equal.” Otherwise he would have got him another Adam to argue the case with. He wanted a slightly inferior being because he wanted to dictate what the helper should do. God thereupon took out of him the in-fer-ior or in-bearing part, namely the lower part of the being, and this was called Eve. The word in Hebrew actually means to develop that whereby Adam is going to develop. He needs help; he is now going to get it! Maybe, someday, he will learn not to ask for help. So, he gets this help and the first thing the help does, as usual, - I don’t know whether you know about daily helps or not, you keep your eye on them otherwise they will locate a serpent in the cupboard and start something. When the external stimulus comes to the helper, because the helper is, of course, inferior, that is to say, has certain chemical suppressors on its intellect, therefore it does not have the power to resist the pleasant stimulus, it takes the pleasant stimulus and proceeds to construct a lovely phantasy about what it is going to do. It always has a three-fold reason for everything, it is pleasant to look at, very nice to take and it will confer power and make you God. This is not a very bad ambition, to have this three-fold clarity like Eve had. It then takes it and corrupts Adam’s intellect and destroys his initiative and now they are in a very peculiar position.
Once upon a time Adam was an hermaphrodite and, at his own request, God divided him into two. The Rabbis say he was created face to face as a whole being and when Eve was given to him, they were face to face. But unfortunately, Eve had, naturally, a back part, sometimes called a posterior, and as the serpent happened to be running by at the time on two legs, he bit it. This gave Eve the idea and she gave it to Adam. As soon as this happened they were both invaded with a very peculiar feeling called guilt. The cause of the guilt was quite a simple one, it was the awareness that they had, in fact, been dictated to from outside. A being that is developing from inside itself cannot make a mistake. If people could comprehend this, they would not bother to turn the flame throwers on the Mods and Rockers. They would understand that those beings would have to develop from the inside.
If two beings are brought together and touch each other we call it a contingent relationship and at the point of contact a reverberation goes through both beings and this reverberation is, in fact, a clouding of the essential intelligence of each of those beings. The being is now being conditioned by the external stimulus. Straight away the being is presented with another occasion of choice, “Will I deliberately remove myself from this external stimulus and re-centre myself or will I stay in the relation and be further conditioned?” What happened, of course, was, they stayed in the relation. They became aware that they had been stimulated from outside; that the stimulus had gone through and produced a clouding of the pure consciousness that they previously had. They were aware of the clouding of consciousness. Guilt means the consciousness, that is the ‘guil,’ that is the will, is crucified. Guilt means that the consciousness that one’s will had been crucified by one’s own activity. One does something and, as a result of this, one finds that one’s efficiency is impaired. As soon as they felt the clouding of consciousness they were feeling guilt. Guilt is another word for the consciousness that the will has crucified itself and it knows that it has done so because now its consciousness is clouded in a way that it could not be clouded if it operated always from inside itself.
When the contingent stimulus dominates and gradually the domination of this builds up to such a pitch that the consciousness of the creative centre disappears. Most people today actually have a real belief that contingent relation is the only kind of relation possible. The “Blow you Jack” school is really no more than the logical development of this fact that people are empirical materialists. Empirical materialism simply says, “I believe in contingent stimulus. I do not believe in a creative centre.” If you care, in your leisure time, to work out the implications of believing that there is only an external stimulus then you will find that this belief is the most profoundly irrational belief any so-called scientist could have accepted, because the fact is, that when the contingent stimulus comes, there is a response from in the being. This response is from ‘in’ the being and to ignore this in the response and pretend that the contingent stimulus has produced the action is almost an acrobatic feat of sorts. To reject the idea that there is an internal principle in the being creating the response is to pretend that there is only an external contingent relation and that there is nobody there, really. So the whole universe then becomes a system of contingent relations. There is a philosophy that deals with this, rather suddenly, and they believe there are not any things in the universe at all, they are just events and that one event contingently acts upon another event, and there is nobody there. Of course the fellow who wrote the book is not there either! The amazing thing is he managed to get the book published by somebody who was not there, and sold it and showed a profit!
The important thing to realise is that the closure that results from Adam’s disobedience, comes from his consciousness of guilt. After he had become aware that his consciousness is already clouding, he can no longer think clearly because of giving in to the external stimulus, he becomes aware that he has darkened. Now he feels a degeneration of power, a degeneration of intelligence and because of this, he hides. So the story says, “And Adam felt guilty and he hid himself.” In the corner of the picture which we would call, non-heraldically, the left corner, Adam is shown as a kind of plum-like being because you know that the Tree of the Knowledge of Good and Evil had fruit which has variously said to have been strawberries, apples, pineapples, pomegranates and anything whatever that you can remotely associate with sex, because the idea of sex, of course, has very little to do with the idea of sex as understood or misunderstood. Sex simple means the sectioning of being when Adam has requested help. He requested that he be sectioned. At the precise point of his clouding of consciousness, when he becomes obsessed with guilt, he hides. He hides in the garden. Garden means the place of judgement on the gullet. A garden is a place that is guarded.
There is a garden and there is the tree inside and there is Adam hiding in the guarded place where the gullet is judged, absolutely. The gullet is another aspect of your will. As soon as they become conscious of it, God comes walking in the garden, that is to say, conscience, con-science, all that Adam knows is con science, with all he knows, he knows that he has made a mistake. He has been given clear instructions about something, he has disobeyed it and now his consciousness is clouded, he can’t understand properly. He becomes aware that God is walking and he hides himself. God very kindly calls to him to give him the opportunity to turn round, another occasion of choice, and He says, “Adam, where are you?” and Adam finally comes out in the open and blames his wife. At this point the two who were created face to face now go back to back and in that position they have remained ever since. From the moment Adam had blamed his wife, he had actually turned his back on her, and when she blamed the serpent she had turned her back too. She should have turned round to Adam, (should, must, ought, words we don’t use) and persuaded him to tell the truth. They should have reformed and had a fresh start and they should have been fused together. She could have disappeared in Adam and he could have gone on with the good work, none of which, of course, he did.
So, they were turned back to back which means they no longer look at each other face to face. They do not betray to each other their innermost processes and they are both profoundly guilty because they cannot tell each other the truth, because one of them made a mistake and passed the mistake on to the other. Eve feels terribly guilty because she actually gave this fruit to her poor husband and he feels terribly guilty because he has given the game away. He actually exposed her. He was feeling guilty because he should have been strong enough to refuse. She is feeling guilty because she is weak enough to listen to the external stimulus or serpent. Now they are back to back and they remain back to back in the human race right up to the time of the birth of Christ. He turned them round in himself. He describes the condition of a balanced man as that of a divine hermaphrodite, an angelic being who is male-female and unified with himself. His intellect and initiative has come to terms with his feeling and his primary urge and he is facing himself fully, in his four parts, absolutely conscious of the meaning of these parts to himself so he no longer needs any external aid. The Eve and the Adam are now face to face again in him.
The way it became possible for Christ to do this was foreshadowed in the thing that God did immediately after Adam had committed the crime and hidden and failed to own up. He demoted the serpent, removed his duality principle and pushed him down on his belly onto the ground. In other words, He made the serpent into a materialistic monist. A materialistic monist is any being who believes that matter is all in all and that there is nothing other than matter. There is no Spirit, there is no intelligence, there is just matter. If you want to read possibly the most popular exponent of monistic materialism read a serious heckler who is a German disguised under the name Ernst Heckel. He wrote the materialistic monistic theory. In this theory there is no room whatever for intelligence or spirit or feeling or compassion or understanding. It is just the banging together of a lot of little billiard balls which happen to fall into certain patterns. Now the serpent was demoted to this level meant to say that what was previously an energy perceived by Adam and Eve in their brightness, as an energy, before the Fall, when they had fallen and their consciousness clouded, they could no longer see the energy form of the serpent and they now saw the serpent only as a material object.
In the picture you see a sort of spiral drawn with many little flames. This symbolises the spiralling in and out of energy to create and dissolve matter. The Absolute Force, translating through Infinity, comes in and rotates and in its rotation constitutes a material atom or molecule or compound, stays in it for a time and then goes out again. This is represented rather like a small child’s best quality letter L, which, in fact, is what it is. It is the letter which ties together Spirit and matter, the link letter. The fiery energies of the Absolute wind in and they become the material world. Before the clouding of his consciousness by the external stimulus, Adam could actually see the fiery energies round a material body. There are sensitive people today that you can get on T.V. doing E.S.P. experiments. They show that it is possible to become aware of a thing other than by the direct application in contact of your finger. Today a high percentage of students have been able to show that it is possible to detect colour by their fingers, even with a sheet of perspex over it, blindfold, and they can detect it. This means there is a kind of sensitivity other than the one of the five special sense organs. The five special organs have been cut down through the clouding of consciousness from the external stimulus and cut down to such a level that what the average human being is looking at, what most people are looking at is the gross material centre of a cloud of energy, the cloud of energy itself not being seen. When the stimulus of the serpent came to Eve it was actually in the form of a fiery serpent. That is to say, of a twisting zone of energy with bi-polarised turns in it, where the polarisation form and power or ideation and conation were seen as bright spots within a continuously curling field of energy. Now this energy was condensed after the clouding of the consciousness and from that point the consciousness of the human race was focussed on the gross material. So that, if you look with your physical eye with your ordinary mode of training and you look at the physical body you will see what you think is a physical body and you will not notice some very peculiar things about that body. But, if you take a body and, instead of looking at the body, you look slightly away from the body but near the body you will very quickly become conscious of the movement of the air round the body because it has different temperatures. You can get a slight shimmering effect without a great deal of practice. It is not an illusion; it is a fact. With the latest type of coils it has been shown that not only is there a movement of air, there is a movement of a bio-magnetic field, which, likewise, can be detected.
This was the kind of perfection Adam had before the Fall and once this clouding had occurred he could no longer see the subtler forces, which have been called, by various groups, auras and so on, which are really energy fields which have precipitated at their centres the gross material particles, he could no longer see these fields of force, he could only see the gross precipitate at the centre. So he fell from awareness of the universe as an energy system into a belief that the universe is made of material particles.
Immediately the guilt became apparent, God demoted the serpent and then He proceeded to make a prophecy. He said that Eve, who had introduced this Fall, would, dialectically, give birth to a being that would reverse the Fall. He put it in the form, “The seed of the woman shall bruise the head of the serpent. The serpent shall bite him in the heel.” The heel is that part of you which, when you are walking along, you leave behind you. It is the last part of you and therefore it symbolises the vulnerable part of you when you are running away. The most vulnerable part of you when you are running away in the field of forces is that part of you that is most grossly condensed, namely the material. So, on the material body, you have to imagine the material body is the heel or part of you that is vulnerable to the external stimulus. A stimulus comes to you and hits you on the body. The external stimulus is the serpent, your physical body is the heel, but the woman was your feeling and conation, that is to say your awareness of pleasure-pain and drive from these two. The seed of these two, that is to say the finest centre of your feeling judgement and conation, this will ultimately defeat the external stimulus, but it will only defeat it after the external stimulus has reduced you to the most extreme condition of suffering, which is the meaning that this serpent shall bite the seed of the woman in the heel. This is a preview of the Crucifixion.
When a man becomes conscious of the meaning of this statement, that the serpent will bite him in the heel, the external stimulus will bite him first in the physical body and he then affirms that the physical body is the means whereby which he carries his evolution to the term. When he understands this, he can crucify himself deliberately. That is to say, place himself in material situations that will rapidly develop him because they are all deliberately chosen as painful, as unpleasant and so on. There is no way for a human being to develop other than by deliberate conscious affirmation of an unpleasant situation. It is no good doing extreme damages that you cannot learn a lot from like damaging your body absolutely by committing suicide because it interferes with your next lesson. But, subject to the rule, “Do not prematurely destroy the means of your education,” then the thing to do is always move into it the thing that feels unpleasant because the seed of this, the very centre of this feeling will develop out of this unpleasantness, that Messiah, that Logos, that pure reason again which will gradually move you to your centre of initiative. If you do not suffer externally you will not be driven to find the centre of your initiative.
Any person who feeling very, very strongly that the situation is becoming intolerable, rushes out to accept an external stimulus in order to remove the strain, in accepting this stimulus has actually deprived themselves, for the time being, of the possibility of finding the centre of their own initiative.
By all the theologians, the seed of the woman is said to be the promise of Christ. Christ is a word derived from the word for ‘oil of anointing,’ that is chrisom, the oil of anointing. The first letter of Christ ( Χ ) looks like an X, Chi ( KI) it is an aspirated Tet ( ת )and it is a whirling cross or dynamic cross as opposed to the static cross of George (). The cross (X) is the opposition of two forces,>< and one of these forces can be considered as the external stimulus and the other one, the force of reaction from the organism. When the two forces meet at the centre, they vibrate. The glyph for vibration is the letter R. In English we use the letter R like a P with a tail on it but in Greek the letter that looks like a P ( Ρ ) is an R. If you want to write R in Greek you simply write what in English we would call a P. That is R. The reason is, whenever you posit a point, you do so by intersecting forces. At the point of intersection, the forces shake and that shaking is the vibration R. So Chi Rho aspirated KR, means the intersection of forces, whirling around and vibrating violently and this vibration is the differentiation of the elements of the consciousness which sharpen you up. This is the sore/saw cross of self-illumination. The letter I, the Iota, is the dot at the centre and coming out of that centre is the serpent, again but now this serpent is fury serpent, he is a driven out serpent. That is to say the stimulus energy that came in and battled with the organism has now been seen to be external and has been thrown out. So this is so far, Chris.
If we now cross the serpent and fix it, like Moses did, Moses nailed the cross with the serpent or the serpent on the cross in the desert to fix it, you clearly state to yourself the nature of the external stimulus and how it was you came to fall for it. You go into the most tiny details about how you fell in the stimulus situation into subordination to the stimulus and this puts the T on the S. Where these two intersect you get another O and out of this other rotating zone you get a further serpent. This serpent, the second one that comes out is a serpent of enlightenment. This one is the good serpent that you read about in mythology. The whole of this word spells CHRISTOS which means to say the opposition of an external force and the internal force of the organism, fighting against each other, vibrating violently, illuminate the being who is watching the battle, and there emerges from it, the thrown out external stimulus, thrown out for observation, referred back to where it came from, the fixing of this by definition within the environment from which it came, the rotation of the forces in the environment which are now seen to be quite different from what they appeared to be and then, the new serpent of illumination. Obviously this illuminated being is worthy of acceptance as one who knows his own job and therefore, he is said to be an Anointed One. He is anointed because the very, very thing that previously enslaved him has now been the means whereby he has become illuminated.
But in order to become illuminated in this way he must deliberately move into a painful situation, in order to gain the necessary turbulence in his own self. If captured by the pleasures of the situation he keeps returning into the same situation over and over again, he is not actually doing his work and he gets lost. He falls into identification with the situation that triggered him off and he may find himself there, trapped. Very often you get two beings and they meet, like Adam and Eve and they get in a contingent relation and suddenly they are doing a figure of eight. And one won’t let the other go, because, owing to the law of the inequality of finites they vary in their rate of evolution and therefore one will be rather readier than the other to learn the lesson. The one who is slow to learn the lesson will not let the other one learn it and will do everything possible to hold that being in subjection. If that most terrible thing of all, self-imagery is allowed to work, self-imagery being the opinion that A thinks that B has of A and that A would not like to destroy in the mind of B, if that self-image is allowed to work, A can never escape from B and so the two of them become a reciprocally feeding degenerating system together.
To get out of this it must be realised that the pain of entering into a situation when you have learned the lesson of it, is going to be equal to the pain of extricating oneself from the same situation because one of the beings in it is not going to want it to be given up yet. The very same situation that was painful and when you did not want to go into, when you get into and learn the lesson, it will be just as painful to give it up because the other person in the relation won’t want you to give it up. There is occasion there for very clear-sighted thinking if a person wishes to develop.
This being, the bruiser of the serpent is also called Jesus and this means ‘affirmation saves. The sus which, in Greek is a saviour, in Hebrew means a horse because the horse is the symbol of the hierarchy of powers in the universe. Ye means affirmation sus means saviour and hierarchical being. You cannot be saved unless you accept there is a hierarchy in the universe. Although all beings are fundamentally, essentially identical as the continuum of God is, nevertheless, in fact, in actuality in the time process they are all unequal in development and those who are tardy in developing will try to impede the accelerating development of other beings.
To realise that affirmation saves is to see why Jesus and Christ are bound together, why the person who affirms the cross of conflict between the inner motivation of a being and the external stimulus and who can pin himself in this most unpleasant situation just in order to watch what is happening to him so that he can finally, actually detect what belongs to the external world and throw it out again and what was his own peculiar contribution; which is a question of motivational research of an individual order. So Jesus Christ is a name for any being who can, by affirming the hierarchy of the universe, pin himself on every situation, enter into situations when he needs to illuminate himself and withdraw from the situation when he has learned the lesson, even though another being who has not learned it is trying to hold him in the relation.
In the picture we have seen that the God has no circumscribing line. It was made up of four letters and these four letters are terribly important. If we write them in the right to left order as they would be written in Hebrew, they spell the word Jehovah This word is no more than the verb to be in three tenses, “I was, I am, I shall be,” which is the word Jehovah. This word derives from a whole man. First it is written as a drawing of a whole man, then it is cut into bits and owing to the fact that writing horizontally is slightly more convenient than vertically, the parts of the name of Jehovah are written horizontally. The first part, the yud ( י ), which is the English word jot, which is the head of this being, funnily enough, means a hand. The word yud or yod is a hand and a hand means power, executive power. So the head of God is executive power. This means that the thing, the point of initiative, in the Absolute, is the head of God. The head is the place where God initiates something. The word head actually means spirit lord, Hé ad, and spirit eater, eater of spirit. This head is the point of initiation. His shoulders are made out of a letter that means universal spirit. (In English, it is the letter E) and means the eternal, the universal eternal spirit. (ה ) The arms, the everlasting arms that stretch out from the point of initiation.
Let us imagine the white paper is a plane through spirit and let us put a point on it and tap it. From that point there go forth ripples. (This is a perspective drawing.) These ripples are spreading out in the plane of the Eternal and so the initiative point is ruling all through this point of being. That yod and the Hé spell Ya. This is the affirmation of the dominion throughout infinity. Wherever this spreading out ripple goes, throughout infinity it is going continuously and the tapping on this point yod is continuously sending more ripples out. And wherever the ripples intersect they produce further little yod points and each one of these elongates itself and generates at the point of intersection, a wheel. The third letter here is known by German Jews as Vov ( ו )and by some others as wow, which is the first wow in woman, and actually it symbolises generative power. In this figure of God it comes out of the heart. That is to say that God is developing, generating the power into the time world below from the centre of feeling. Out of the heart are the issues of life. At the very centre of your feeling, that is the point where you have examined your motive. Motivational research consists in examining the state of feeling. This particular letter symbolises prolongation downwards of the heart of God. This letter in the Hebrew ו, if we turn it, rotate it, it is a number six in English and in the Egyptian, is rather more obvious, it was a male organ, euphemistically called a nail, not to be hit on the head. In English it appears as the letter F, sixth letter of the alphabet. This tells you something very, very important. The power that appears from the divine and generates the whole universe after the Fall, has entered down and gone into the male organ. This means that only those beings that have male organs actually have the power to initiate. The power of initiation belongs the being with the male organ. Consequently, if there is a being without a male organ, it cannot have this power, this power of initiative, this power of starting things, this power of formulating. So, the particular strange instrument symbolises the presence in the male side of the human race of divine creativity now embodied in the individual. This power in the individual is exactly the same power that can, by turning the thing upwards, illuminate its intelligence or, the intelligence of the lady in the case. There is no illumination other than through this strange device. Below this strange device is another letter, the same as the second one, the letter E, which means the Eternal and this Eternal below is said to be Hé or Spirit Universal in Exile. This has fallen into the time process. We will draw a circle for it and see that the material world of material particles is really a spiritual world that has degenerated by condensation. De-generated means to say that it has generated divisions within itself and these divisions are always made by rotations and the rotations are marked by the characteristic called inertia. When you come to examine the material world today you are concerned with mass inertias. The mass inertias of the material world are no more than precipitations of the Eternal Spirit.
The initiative force in the nail that put Christ through the feet, there is a debate about how many nails were used, some think he had four but the more subtle thinkers think that one was enough for both feet and they had a reason for saying so because the word foot is the word ‘pod’ which is precisely this same instrument, the pedal extremity is the generative power in the time process. If this power in the time process is allowed to suffer from the external stimulus it cannot convert. That is to say, as long as the male power of initiative is not exercised as initiative but is triggered off by the external stimulus presented by the contemporary Eve, then that power cannot invert itself and illuminate the being in whom it has objectified itself. It will continue to lead him into the next lesson and it will lead him into the next lesson over and over again until he can extricate himself.
Normally the extrication, unfortunately, is by boredom and the person who does not know this to be so, does not learn the lesson. He goes into the situation, he repeats the situation, he tries to get out of it because he is losing interest, he is not allowed to get out of it by the Eve in the case because it is her duty to keep him in the case so that Cain or his intelligence can be raised and as she is holding him into it he is progressively becoming bored. Finding boredom results in bad behaviour and he starts moving away from the unpleasant. As soon as he is moving away from the unpleasant he is now again under the dominion of the calculus of pleasure-pain. He has no longer got the initiative and consequently he will be ground down in the relation until something explodes. Usually the man is buried, statistically, but if it can be seen that this particular strange instrument, which was said by the rabbis, to be such a mighty power in the world that if a man understood what it was he would never abuse it, that is, never ab use it, never use it for any other purpose other than that for which it was intended, that is, as an initiative weapon. When he uses it only for initiative and not for reactivity then it is a very potent magic. In fact, that magic of the mysterious magical one is the only thing that has raised the human race If you read carefully in your Book of Genesis you will see that Adam and Eve were not thrown out of the garden of Eden for sexual relations. They had not had any sexual relations, they were thrown out of the garden for distinguishing between good and evil, and when they had made the mistake, God then prophesied that because of this, woman would proceed to deliver children and travail and groan mightily to be delivered. They were out of the Garden before they had any sexual relations and the sexual relation was given to them as a slightly inferior magic to the first one that they would have had if they had not disobeyed.
So, the male organ now has the peculiar function of raising humanity very slowly, with minute steps, through the time process; and apart from the proper use of this magic there is no elevation for the human race. The initiative power vested in man was to infiltrate, to posit the forms of experience, into the woman who had let down the man. The peculiar thing is this, that the sperms in a man are an exact chemical parallel of his development level, his ideas, his initiative. The feeling and conation, the drive of his wife, are vested in the child so that the child is always slightly better than the parent, in some respects. It sees both points of view. And every time this initiative organ takes the experience of the man, which is chemically presented through the sperms and places the formal experience into the woman, the child is improved little by little. Even a congenital idiot is an improvement on some people who were, apparently not showing this kind of idiocy. The child has managed to cancel out certain crudities in the parent that were, in fact, not being examined properly. The child is always better than the parent by some degree. Therefore, out of this woman, through the placing of the experience, progressively in the seed in this woman, out of this woman, through the sexual relation and the depositing of the experience of the father in the mother, there emerges a child that improves progressively until, as the prophets say, finally there will arise a child that will be so full of the formal information of the ancestral errors that it will comprehend the meaning of universal error and suddenly turn it over.
Jesus Christ is an example of the man who is the first, historically, to reach this level of penetrating to the meaning of the whole error from Adam up to his own time. Therefore he tells the story of the Prodigal Son who actually goes the whole hog in committing the errors until finally there is no error left that he does not know about and when this is finally realised, substantialised in a being, then he knows that there is nothing left to do, he has done all the errors it is now the time to start being decent and he turns round.
o symbolise the point, if we said there is a line from Abraham going up, through the time process and there is the time of spreading out of the information, the birth of Christ is the intersection point of the Abrahamic line of experience, the whole hoggers, which has resulted in the appearance of the individual who thoroughly embodies the meaning of all mistakes, all errors. You see this in the Book of Isaiah* when it is describing the Messiah who is to come. The general idea of this Messiah is despised and rejected of men because he is so horribly bent and twisted that he certainly must be slightly worse than Socrates, who you will remember was accused by a very handsome, aristocratic fellow, of being a beast because of his horrid face and he replied, “Yes, but I have conquered all that.” If you have not been bent in all the conceivable ways that there are, the ways that you have not been bent will call you to the bending. Christ says that when you come to the point of complete error so that all error is fixed, crucified in you and there are no further errors left, then you can return, like the Prodigal Son, repent, re-think it, re-hang yourself on your absoluteness, and you can only do this when the external stimulus represented by the serpent, has got you into so much trouble that you really have discovered that you got yourself into the trouble and nobody led you into the trouble but only the occasion, the stimulus, that the thing which led you into the trouble was your own motive in going out.
Remember Eve’s motive was, it is good to taste, nice to look at and confers power, like God. She had a motive. Now, when it is realised that even in the case of the Fall, nobody pushed him, nobody pushed her. The stimulus came, the stimulus need not have been accepted. It was accepted and there was a clouding of consciousness and from that moment there was no way of getting back to the consciousness of the Infinite other than by the time process of going the whole hog in the error until the errors, finally realising themselves, culminate in the fixation of the concept and there are no more errors left to make, and now it is time to turn and think again and return to my inner development centre which will develop me from within now because the external world has nothing to offer me whatever except the occasion of the repetition of errors already committed.